The atheist's objection that we can have no idea of God refuted a sermon preach'd at the cathedral-church of St. Paul, February the 7th 1697/8 : being the second of the lecture for that year, founded by the Honourable Robert Boyle, Esq. / by John Harris ...
         Harris, John, 1667?-1719.
      
       
         
           1698
        
      
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         Wing H846
         ESTC R15272
         12337835
         ocm 12337835
         59824
         
           
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             The atheist's objection that we can have no idea of God refuted a sermon preach'd at the cathedral-church of St. Paul, February the 7th 1697/8 : being the second of the lecture for that year, founded by the Honourable Robert Boyle, Esq. / by John Harris ...
             Harris, John, 1667?-1719.
          
           27 p.
           
             Printed by J. L. for Richard Wilkin ...,
             London :
             1698.
          
           
             This work is also found as the second part of the author's The atheistical objections against the being of a God and his attributes fairly considered and fully refuted : in eight sermons (Wing H845).
             Reproduction of original in the Cambridge University Library.
          
        
      
    
     
       
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           Bible. -- O.T. -- Psalms X, 4 -- Sermons.
           Atheism -- Early works to 1800.
        
      
    
     
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           The
           ATHEIST's
           Objection
           ,
           
             That
             we
             can
             have
             no
             Idea
             of
             GOD
             ,
          
           REFUTED
           .
        
         
           A
           SERMON
           Preach'd
           at
           the
           CATHEDRAL-CHURCH
           of
           St.
           
             Paul
             ,
             February
          
           the
           7
           th
           .
           1697
           /
           8.
           
        
         
           BEING
           The
           Second
           of
           the
           LECTURE
           for
           that
           Year
           ,
           Founded
           by
           the
           Honourable
           
             Robert
             Boyle
          
           ,
           
             Esq
          
        
         
           By
           
             JOHN
             HARRIS
          
           ,
           M.
           A.
           and
           Fellow
           of
           the
           ROYAL-SOCIETY
           .
        
         
           LONDON
           ,
           Printed
           by
           
             J.
             L.
          
           for
           
             Richard
             Wilkin
          
           ,
           at
           the
           
           King
           's
           -
           Head
           in
           St.
           
           Paul's
           Church-Yard
           ,
           1698.
           
        
      
    
     
       
         
         
         
           
             PSAL.
             X.
             4.
             
          
           
             The
             Wicked
             ,
             through
             the
             Pride
             of
             his
             Countenance
             ,
             will
             not
             seek
             after
             God
             ;
             neither
             is
             God
             in
             all
             his
             Thoughts
             .
          
        
         
           IN
           these
           words
           ,
           I
           have
           ,
           in
           a
           former
           Discourse
           ,
           taken
           notice
           of
           these
           Three
           Particulars
           :
        
         
           I.
           The
           General
           Character
           or
           Qualifications
           of
           the
           Person
           here
           mentioned
           ,
           which
           is
           ,
           
             That
             he
             is
             a
             Wicked
             Man.
             
          
        
         
           II.
           The
           Particular
           Kind
           of
           Wickedness
           ,
           or
           Origin
           from
           whence
           the
           Spirit
           of
           Atheism
           and
           Irreligion
           doth
           chiefly
           proceed
           ,
           and
           that
           is
           Pride
           ;
           
             The
             Wicked
             ,
             through
             the
             Pride
             of
             his
             Countenance
             ,
          
           &c.
           
        
         
           III.
           The
           great
           Charge
           which
           the
           Psalmist
           brings
           against
           the
           Person
           here
           spoken
           of
           in
           my
           Text
           ,
           viz.
           Wilful
           Atheism
           and
           Infidelity
           ;
           
             He
             will
             not
             seek
             after
             God
             ,
             neither
             is
             God
             in
             all
             his
             Thoughts
             .
          
        
         
           The
           Two
           first
           of
           these
           I
           have
           already
           dispatch'd
           ,
           and
           therefore
           shall
           now
           proceed
           to
           discourse
           on
           my
           Third
           Head
           ,
           viz.
           
        
         
           The
           great
           Charge
           here
           brought
           against
           this
           Wicked
           Person
           ,
           
             That
             he
             will
             not
             seek
             after
             God
             ;
             neither
             is
             God
             in
             all
             his
             Thoughts
             :
          
           or
           ,
           as
           it
           is
           in
           the
           Margin
           ,
           with
           good
           grounds
           (
           as
           I
           have
           before
           observed
           )
           from
           the
           Hebrew
           ,
           
             All
             his
             Thoughts
             are
             ,
             There
             is
             no
             God.
             
          
        
         
         
           Which
           appears
           to
           me
           to
           imply
           a
           wilful
           and
           malicious
           slighting
           and
           contemning
           of
           God
           ,
           and
           his
           Laws
           ,
           and
           an
           endeavour
           to
           banish
           the
           very
           Thoughts
           of
           his
           Existence
           out
           of
           their
           Minds
           .
           And
           under
           this
           Head
           ,
           I
           shall
           make
           it
           my
           business
           to
           enumerate
           all
           the
           pretended
           Arguments
           and
           Objections
           which
           I
           have
           met
           with
           ,
           and
           are
           of
           any
           weight
           ,
           against
           the
           Being
           of
           a
           God
           ,
           in
           general
           ;
           and
           then
           endeavour
           to
           shew
           how
           Weak
           and
           Inconclusive
           they
           are
           ,
           and
           how
           miserable
           a
           Support
           they
           will
           prove
           for
           Atheism
           and
           Infidelity
           .
        
         
           But
           first
           it
           will
           be
           necessary
           ,
           briefly
           to
           clear
           up
           one
           Point
           ,
           and
           to
           obviate
           one
           Objection
           that
           may
           be
           made
           against
           this
           very
           Attempt
           of
           mine
           ,
           of
           Refuting
           and
           Answering
           the
           Atheists
           Arguments
           and
           Objections
           .
        
         
           It
           will
           ,
           I
           doubt
           not
           ,
           be
           said
           ,
           That
           there
           is
           not
           now
           ,
           nor
           ever
           perhaps
           was
           in
           the
           World
           ,
           any
           such
           Person
           as
           a
           
             Speculative
             Atheist
          
           ,
           or
           one
           that
           believes
           ,
           there
           is
           no
           God.
           It
           is
           said
           ,
           with
           great
           assurance
           ,
           by
           some
           ,
           That
           the
           Ancient
           Atheists
           were
           only
           such
           as
           declared
           against
           the
           Plurality
           of
           Gods
           ,
           and
           the
           Idolatry
           and
           Superstition
           of
           the
           Heathen
           Worship
           .
           And
           we
           are
           told
           by
           one
           ,
           very
           lately
           ,
           a
           
             That
             he
             hath
             travelled
             many
             Countries
             ,
             and
             could
             never
             meet
             with
             any
             Atheists
             ,
             (
             which
             are
             few
             ,
             if
             any
             ;
             )
             and
             all
             the
             Noise
             and
             Clamour
             ,
          
           saith
           he
           ,
           
             is
             against
             Castles
             in
             the
             Air.
             
          
        
         
           To
           which
           I
           Answer
           ,
           That
           nothing
           can
           be
           more
           plain
           and
           clear
           ,
           than
           that
           both
           Ancient
           and
           Modern
           Writers
           do
           give
           us
           an
           account
           of
           such
           Persons
           as
           were
           known
           and
           reputed
           Atheists
           ,
           by
           those
           that
           were
           Contemporary
           with
           them
           ,
           and
           did
           well
           understand
           their
           Principles
           and
           Tenets
           .
           I
           need
           not
           insist
           on
           Proofs
           
           from
           any
           of
           the
           Ancient
           Christian
           Writers
           ;
           for
           't
           is
           sufficient
           ,
           that
           
             Plato
             ,
             Diogenes
             Laertius
             ,
             Plutarch
             ,
             Cicero
             ,
          
           and
           many
           others
           ,
           do
           acquaint
           us
           ,
           that
           such
           kind
           of
           Men
           there
           have
           been
           in
           the
           World.
           Tho'
           I
           shall
           particularly
           produce
           the
           Testimony
           of
           two
           Authors
           ,
           one
           ancient
           ,
           and
           the
           other
           ,
           't
           is
           probable
           ,
           now
           living
           ,
           to
           prove
           this
           Point
           ;
           and
           these
           are
           ,
           
             Sextus
             Empiricus
          
           ,
           and
           he
           that
           wrote
           the
           
             Thoughts
             on
             the
             Comet
             that
             appeared
             in
             the
             Year
             1680.
             
             Sextus
          
           is
           express
           ,
           a
           That
           
             Diagoras
             Melius
             ,
             Prodicus
             Chius
             ,
             Euemerus
             ,
             Critias
             Atheniensis
             ,
             Theodorus
             ,
          
           and
           many
           others
           ,
           were
           absolute
           Atheists
           ,
           and
           denied
           that
           there
           were
           any
           Gods
           at
           all
           .
           And
           the
           French
           Gentleman
           b
           saith
           the
           same
           of
           most
           of
           those
           mentioned
           by
           Sextus
           ,
           and
           other
           Ancient
           Writers
           ;
           and
           to
           the
           number
           ,
           adds
           some
           others
           of
           a
           Modern
           date
           :
           And
           Mr.
           Blount
           saith
           ,
           c
           that
           the
           Epicureans
           constantly
           affirmed
           ,
           there
           were
           no
           Gods.
           Now
           the
           Evidence
           of
           these
           Authors
           will
           ,
           I
           hope
           ,
           be
           allowed
           ,
           because
           they
           seem
           Well-wishers
           to
           the
           Cause
           of
           Infidelity
           themselves
           .
           To
           these
           I
           might
           add
           ,
           were
           it
           necessary
           ,
           That
           Vaninus
           himself
           tells
           us
           frequently
           of
           Atheists
           that
           he
           met
           with
           ,
           (
           and
           no
           one
           will
           doubt
           but
           that
           he
           knew
           where
           to
           find
           one
           at
           any
           time
           ,
           )
           and
           he
           calls
           Machiavel
           ,
           expressly
           ,
           
             Atheorum
             facilè
             Princeps
          
           d
           But
           indeed
           ,
           this
           Assertion
           of
           these
           Gentlemen
           ,
           That
           there
           is
           no
           such
           thing
           as
           an
           Atheist
           in
           the
           World
           ,
           is
           like
           most
           other
           things
           that
           they
           advance
           ,
           Uncertain
           and
           Precarious
           ,
           and
           often
           contradicted
           by
           what
           at
           other
           times
           they
           deliver
           :
           for
           though
           they
           are
           sometimes
           ,
           and
           in
           some
           Companies
           ,
           for
           Reasons
           that
           are
           very
           obvious
           ,
           unwilling
           to
           take
           the
           Title
           of
           Atheist
           on
           themselves
           or
           their
           Party
           ;
           yet
           they
           are
           often
           
           ready
           enough
           to
           bestow
           it
           on
           others
           ;
           and
           when
           it
           is
           subservient
           to
           their
           purpose
           ,
           will
           insinuate
           ,
           a
           That
           the
           greatest
           Lights
           and
           Teachers
           of
           the
           Church
           believe
           as
           little
           of
           Religion
           as
           themselves
           .
           But
           I
           say
           also
           ,
        
         
           2.
           
           That
           't
           is
           one
           thing
           to
           disbelieve
           the
           Existence
           of
           a
           God
           ,
           and
           another
           to
           declare
           so
           to
           the
           World.
           And
           it
           doth
           not
           at
           all
           follow
           ,
           that
           a
           Man
           is
           not
           an
           Atheist
           ,
           because
           he
           doth
           not
           openly
           profess
           himself
           to
           be
           so
           ,
           at
           all
           times
           ,
           and
           in
           all
           Companies
           .
           There
           are
           no
           Writers
           so
           insincere
           as
           these
           kind
           of
           Gentlemen
           ;
           they
           are
           very
           cautious
           and
           tender
           how
           they
           expose
           themselves
           to
           the
           just
           Punishment
           of
           the
           Law.
           Vaninus
           himself
           ,
           though
           he
           did
           at
           last
           suffer
           Death
           madly
           ,
           for
           his
           Infidelity
           ,
           (
           as
           one
           b
           saith
           of
           him
           ,
           that
           died
           as
           madly
           himself
           ,
           )
           yet
           is
           he
           very
           cautious
           and
           careful
           ,
           in
           his
           Writings
           ,
           how
           he
           renders
           himself
           obnoxious
           to
           the
           Censure
           of
           the
           Inquisition
           ;
           and
           he
           declares
           ,
           c
           That
           he
           will
           submit
           all
           things
           to
           the
           Judgment
           of
           the
           
             Roman
             Church
          
           .
           So
           a
           Gentleman
           of
           our
           own
           Nation
           ,
           though
           he
           endeavours
           ,
           as
           effectually
           as
           't
           is
           possible
           ,
           under-hand
           ,
           to
           ridicule
           and
           undermine
           Religion
           ;
           yet
           he
           would
           fain
           appear
           to
           the
           World
           to
           be
           a
           good
           Christian
           ,
           and
           one
           that
           hath
           a
           mighty
           Veneration
           for
           God
           and
           his
           Laws
           :
           but
           ,
           in
           the
           mean
           time
           ,
           't
           is
           very
           easie
           to
           discover
           his
           true
           Principles
           and
           Design
           ;
           for
           he
           declares
           ,
           d
           That
           he
           thinks
           it
           much
           
             safer
             to
             believe
             as
             the
             Church
             believes
             ,
             and
             to
             pin
             his
             Faith
             always
             on
             my
             Lord
             of
          
           Canterbury
           
             's
             Sleeve
          
           ,
           as
           he
           saith
           he
           will
           do
           ,
           and
           subscribe
           to
           any
           ridiculous
           Legend
           ,
           rather
           than
           incurr
           the
           Censure
           of
           the
           
             Popish
             Clergy
          
           ;
           as
           he
           basely
           calls
           the
           Ministers
           of
           this
           most
           Excellent
           Protestant
           Church
           :
           for
           the
           same
           laudable
           Reasons
           also
           ,
           he
           forbears
           communicating
           ,
           what
           he
           
           doth
           ,
           or
           ought
           to
           think
           Truth
           ,
           to
           Mankind
           ,
           (
           as
           he
           tells
           us
           in
           many
           places
           .
           )
           Now
           if
           this
           be
           the
           case
           with
           these
           
             Men
             of
             Honour
          
           ,
           that
           they
           dare
           not
           speak
           their
           Minds
           ,
           nor
           discover
           their
           true
           Sentiments
           plainly
           to
           the
           World
           ;
           we
           must
           by
           no
           means
           conclude
           over-hastily
           of
           their
           Orthodoxy
           ,
           by
           what
           they
           say
           in
           Discourse
           at
           
             some
             times
          
           ,
           or
           publish
           in
           Print
           at
           others
           :
           but
           ,
           in
           short
           ,
           if
           they
           set
           up
           such
           a
           Notion
           of
           a
           God
           ,
           as
           is
           essentially
           inconsistent
           with
           the
           Idea
           that
           all
           Mankind
           have
           of
           such
           a
           Being
           ;
           if
           they
           make
           him
           either
           a
           Necessary
           Agent
           ,
           or
           a
           Blind
           ,
           Idle
           and
           Unactive
           One
           ;
           if
           they
           divest
           him
           of
           his
           Providence
           ,
           or
           cramp
           him
           in
           his
           Attributes
           ,
           as
           those
           that
           call
           themselves
           Deists
           generally
           do
           :
           in
           a
           word
           ,
           if
           they
           make
           him
           such
           an
           Impotent
           and
           Careless
           Being
           ,
           as
           either
           cannot
           or
           will
           not
           govern
           the
           World
           ,
           give
           Laws
           to
           his
           People
           ,
           vindicate
           his
           own
           Honour
           ,
           and
           punish
           and
           reward
           Men
           according
           to
           their
           Actions
           :
           'T
           is
           plain
           ,
           I
           say
           ,
           that
           though
           in
           words
           they
           may
           profess
           to
           believe
           and
           honour
           a
           God
           ,
           yet
           in
           reality
           they
           deny
           him
           ,
           and
           have
           no
           manner
           of
           Notion
           of
           his
           true
           Nature
           and
           Perfections
           .
           But
           't
           is
           not
           the
           Name
           only
           ,
           nor
           the
           empty
           Sound
           of
           the
           word
           Deity
           ,
           but
           the
           Thing
           ,
           that
           is
           wanting
           in
           the
           World
           ;
           't
           is
           the
           true
           Knowledge
           and
           Belief
           of
           this
           only
           ,
           that
           can
           clear
           a
           Man
           from
           the
           imputation
           of
           Atheism
           :
           If
           he
           be
           not
           right
           in
           this
           Point
           ,
           
             i.
             e.
          
           if
           he
           have
           not
           such
           a
           belief
           of
           God
           ,
           as
           implies
           in
           it
           a
           knowledge
           of
           the
           Perfections
           of
           his
           Nature
           ,
           he
           may
           call
           himself
           by
           as
           fine
           and
           fashionable
           Names
           as
           he
           pleases
           ,
           and
           pretend
           to
           Deism
           and
           
             Natural
             Religion
          
           ;
           but
           in
           reality
           he
           is
           an
           Atheist
           ,
           and
           so
           ought
           to
           be
           esteemed
           by
           all
           Mankind
           ;
           for
           as
           one
           saith
           ,
           a
           that
           knew
           very
           well
           what
           an
           Atheist
           was
           ,
           
             Such
             are
             
             Atheists
             ,
             as
             deny
             God's
             Providence
             ;
             or
             who
             restrain
             it
             in
             some
             particulars
             ,
             and
             exclude
             it
             in
             reference
             to
             others
             ,
          
           as
           well
           as
           those
           who
           directly
           deny
           the
           Existence
           of
           a
           Deity
           :
           And
           Vaninus
           b
           calls
           Tully
           Atheist
           ,
           on
           this
           very
           account
           ;
           and
           in
           another
           place
           ,
           he
           saith
           ,
           c
           That
           to
           deny
           a
           Providence
           ,
           is
           the
           same
           thing
           as
           to
           deny
           a
           God.
           
        
         
           This
           therefore
           being
           returned
           in
           Answer
           to
           the
           Objection
           ,
           That
           there
           is
           no
           such
           thing
           as
           an
           Atheist
           :
           Let
           us
           now
           go
           about
           to
           examine
           and
           consider
           the
           Arguments
           and
           Objections
           that
           are
           usually
           brought
           by
           Atheistical
           Men
           ,
           against
           the
           Being
           of
           a
           God.
           And
           these
           ,
           one
           would
           think
           ,
           should
           be
           exceeding
           weighty
           ones
           ,
           and
           no
           less
           than
           
             direct
             Demonstrations
          
           ;
           for
           if
           they
           are
           not
           such
           strenuous
           Proofs
           as
           are
           impossible
           to
           be
           refuted
           ,
           I
           'm
           sure
           the
           Atheist
           ought
           to
           pass
           for
           the
           most
           senseless
           and
           stupid
           of
           all
           Mankind
           .
           He
           slights
           and
           despises
           that
           inestimable
           Offer
           of
           being
           Happy
           for
           ever
           ;
           he
           runs
           the
           risque
           of
           being
           eternally
           Miserable
           ;
           he
           bids
           open
           defiance
           to
           the
           Laws
           of
           God
           and
           Man
           ;
           and
           he
           opposes
           his
           own
           Opinion
           and
           Judgment
           ,
           to
           the
           sober
           and
           considerate
           Sentiments
           of
           the
           judicious
           part
           of
           Mankind
           ,
           in
           all
           Ages
           of
           the
           World.
           Now
           surely
           ,
           in
           such
           a
           case
           ,
           he
           ought
           to
           be
           very
           sure
           that
           he
           cannot
           be
           mistaken
           ;
           and
           to
           be
           as
           demonstratively
           certain
           ,
           as
           of
           the
           truth
           of
           any
           Theorem
           in
           Euclid
           ,
           that
           there
           is
           no
           God
           ,
           no
           Moral
           Good
           nor
           Evil
           ,
           no
           Revealed
           Religion
           ,
           nor
           any
           Future
           State
           of
           Rewards
           and
           Punishments
           .
           But
           can
           any
           Man
           have
           the
           face
           to
           pretend
           to
           this
           ?
           Will
           not
           the
           common
           sense
           of
           all
           Mankind
           pronounce
           this
           impossible
           ?
           and
           that
           a
           Demonstration
           of
           the
           Non-Existence
           of
           these
           things
           ,
           is
           not
           to
           be
           obtained
           ?
           Can
           any
           one
           be
           directly
           assured
           ,
           that
           
           there
           is
           not
           so
           much
           as
           a
           Possibility
           that
           these
           things
           should
           be
           true
           ?
           And
           if
           so
           ,
           then
           't
           is
           plain
           ,
           that
           for
           any
           thing
           he
           can
           directly
           prove
           to
           the
           contrary
           ,
           the
           Atheist
           may
           be
           in
           the
           wrong
           ,
           and
           consequently
           be
           Eternally
           damned
           and
           miserable
           .
           Now
           would
           any
           one
           ,
           that
           can
           think
           at
           all
           ,
           run
           this
           Dreadful
           Hazard
           〈◊〉
           much
           less
           sure
           ,
           one
           that
           pretends
           to
           be
           a
           Man
           of
           Penetration
           and
           Judgment
           ,
           and
           to
           Philosophize
           above
           the
           Vulgar
           :
           And
           yet
           this
           every
           Atheist
           doth
           ;
           and
           that
           too
           on
           no
           other
           Grounds
           but
           the
           Strength
           of
           some
           trifling
           Objections
           against
           ,
           and
           seeming
           Absurdities
           in
           ,
           the
           Notion
           of
           a
           God
           ,
           and
           Religion
           ,
           which
           the
           Extravagant
           Wit
           of
           wicked
           Men
           hath
           invented
           and
           coined
           to
           stop
           the
           Mouths
           of
           those
           that
           reprove
           them
           ,
           to
           stifle
           and
           bear
           down
           the
           Stings
           of
           Conscience
           ,
           and
           to
           gain
           some
           pretence
           to
           Reason
           and
           Principles
           in
           their
           Impious
           Proceedings
           .
           But
           surely
           these
           Persons
           must
           know
           well
           enough
           ,
           that
           't
           is
           a
           very
           easie
           thing
           to
           start
           Objections
           against
           the
           most
           plain
           and
           obvious
           Truths
           ;
           They
           know
           also
           ,
           that
           in
           other
           Cases
           ,
           themselves
           think
           it
           very
           unreasonable
           to
           disbelieve
           the
           truth
           of
           a
           Thing
           ,
           only
           because
           they
           can't
           readily
           answer
           all
           the
           Objections
           a
           witty
           Man
           may
           bring
           against
           it
           ,
           and
           because
           they
           cannot
           solve
           all
           the
           Phoenomena
           of
           it
           .
           Now
           ,
           why
           should
           not
           they
           proceed
           so
           in
           Matters
           of
           Religion
           ?
           They
           know
           that
           all
           the
           great
           Truths
           of
           it
           ,
           have
           been
           demonsrated
           over
           and
           over
           ,
           by
           those
           Learned
           and
           Excellent
           Persons
           which
           have
           written
           in
           the
           Defence
           of
           it
           ;
           Nay
           ,
           they
           know
           too
           ,
           that
           most
           of
           their
           Objections
           have
           been
           already
           refuted
           and
           answered
           ,
           and
           that
           they
           adhere
           to
           a
           Cause
           that
           hath
           been
           frequently
           baffled
           .
           They
           know
           the
           weight
           and
           importance
           of
           
           the
           Subject
           ,
           and
           that
           if
           Religion
           should
           at
           last
           prove
           to
           be
           true
           ,
           they
           must
           be
           for
           ever
           Miserable
           :
           All
           this
           ,
           I
           say
           ,
           they
           very
           well
           know
           ;
           and
           therefore
           it
           looks
           strangely
           like
           an
           Infatuation
           upon
           them
           ,
           that
           they
           will
           run
           this
           Dreadful
           Hazard
           only
           on
           the
           Strength
           of
           a
           few
           Objections
           ,
           and
           a
           bare
           surmise
           only
           that
           there
           is
           no
           such
           thing
           as
           a
           God
           or
           Religion
           .
           These
           Objections
           are
           their
           only
           Hold
           and
           Pretence
           that
           they
           can
           stick
           to
           and
           abide
           by
           ,
           and
           what
           and
           how
           Great
           they
           are
           ,
           I
           shall
           now
           proceed
           to
           Examine
           .
           These
           I
           shall
           take
           in
           their
           Natural
           Order
           :
           And
           ,
        
         
           1.
           
           Consider
           such
           Objections
           as
           are
           brought
           against
           the
           Being
           of
           a
           God
           in
           General
           .
        
         
           2.
           
           Such
           as
           are
           alledged
           against
           his
           Attributes
           and
           Perfections
           .
        
         
           3.
           
           Such
           as
           are
           advanced
           against
           the
           Truth
           and
           Authority
           of
           revealed
           Religion
           .
           The
           Groundlessness
           and
           Inconclusiveness
           of
           all
           which
           I
           shall
           endeavour
           as
           clearly
           as
           I
           can
           to
           Demonstrate
           .
        
         
           And
           First
           ,
           I
           shall
           consider
           and
           refute
           the
           Objections
           and
           Arguments
           that
           are
           brought
           against
           the
           Being
           of
           God
           in
           General
           ;
           and
           these
           are
           (
           as
           far
           as
           I
           can
           find
           )
           all
           reducible
           to
           these
           two
           Heads
           .
           It
           is
           said
           ,
        
         
           1.
           
           That
           we
           can
           have
           no
           Idea
           of
           God.
           
        
         
           2.
           
           That
           the
           Notion
           of
           a
           Deity
           owes
           its
           Original
           ,
           either
           to
           the
           foolish
           Fears
           of
           some
           Men
           ,
           or
           the
           Crafty
           Designs
           of
           others
           .
        
         
           I
           shall
           at
           this
           Time
           handle
           the
           former
           of
           these
           ,
           and
           Refute
           the
           Objections
           that
           are
           brought
           against
           the
           Existence
           of
           a
           Deity
           ,
           from
           our
           not
           being
           able
           (
           as
           they
           say
           )
           to
           have
           any
           Idea
           or
           Notion
           of
           him
           .
           The
           Atheist
           alledges
           ,
           That
           whatsoever
           is
           Unconceiveable
           
           is
           really
           nothing
           at
           all
           :
           that
           we
           can
           have
           no
           Idea
           ,
           or
           possible
           Notion
           of
           any
           thing
           that
           is
           not
           some
           how
           or
           other
           an
           Object
           of
           our
           Senses
           ;
           for
           
             all
             Knowledge
             is
             Sense
          
           :
           and
           we
           can
           only
           judge
           of
           the
           Existence
           of
           things
           by
           its
           Evidence
           and
           Testimony
           .
           Now
           God
           is
           by
           Divines
           said
           to
           be
           
             Incomprehensible
             ,
             Infinite
          
           ,
           and
           
             Invisible
             ;
             i.
             e.
          
           Something
           that
           't
           is
           impossible
           to
           know
           any
           thing
           about
           ;
           that
           is
           every
           where
           ,
           
           and
           yet
           no
           where
           ;
           that
           sees
           every
           thing
           ,
           and
           yet
           no
           body
           can
           see
           him
           ;
           nor
           can
           we
           perceive
           any
           thing
           of
           him
           by
           any
           other
           of
           our
           Senses
           :
           We
           cannot
           tell
           what
           to
           make
           of
           such
           an
           Account
           as
           this
           of
           a
           God
           ;
           we
           can
           have
           no
           Phantasm
           ,
           Idea
           or
           Conception
           of
           any
           such
           Thing
           ;
           and
           therefore
           we
           justly
           conclude
           ,
           There
           is
           no
           such
           Being
           in
           Nature
           .
           And
           as
           for
           that
           precarious
           Notion
           of
           a
           God
           ,
           that
           is
           so
           much
           talk'd
           of
           in
           the
           World
           ,
           't
           is
           nothing
           but
           a
           meer
           Phantome
           or
           Mormo
           devised
           and
           set
           up
           by
           Politick
           and
           Designing
           Men
           to
           keep
           the
           Rabble
           in
           awe
           ,
           and
           to
           scare
           such
           Fools
           as
           are
           afraid
           of
           their
           own
           Shadows
           .
           The
           several
           Points
           of
           this
           Objection
           ,
           I
           shall
           singly
           consider
           ;
           and
           ,
        
         
           As
           to
           the
           First
           Part
           of
           it
           ,
           That
           what
           we
           cannot
           attain
           any
           Idea
           of
           ;
           or
           ,
           That
           what
           is
           
             absolutely
             Vnconceiveable
          
           ,
           is
           really
           nothing
           at
           all
           ;
           perhaps
           it
           may
           be
           true
           ,
           taking
           it
           in
           the
           most
           strict
           and
           proper
           sence
           of
           the
           words
           ;
           for
           though
           I
           am
           not
           of
           
           Protagoras's
           Mind
           ,
           that
           Man
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           yet
           as
           I
           think
           ,
           that
           That
           which
           is
           
             absolutely
             Unconceivable
             in
             its
             own
             Nature
             ,
          
           is
           not
           possible
           to
           be
           Existent
           ;
           so
           
             what
             is
             absolutely
             so
             to
             us
             ,
          
           we
           can
           know
           nothing
           at
           all
           of
           ,
           nor
           reason
           ,
           nor
           argue
           about
           it
           ;
           since
           there
           is
           no
           doing
           of
           this
           but
           from
           our
           Ideas
           .
           But
           I
           cannot
           
           see
           how
           this
           will
           be
           advantageous
           at
           all
           to
           the
           Cause
           of
           Infidelity
           :
           For
           there
           is
           neither
           any
           one
           that
           asserts
           ;
           nor
           is
           the
           Atheist
           able
           to
           prove
           ,
           that
           That
           Being
           which
           we
           call
           God
           ,
           is
           
             absolutely
             Unconceiveable
          
           .
           There
           is
           a
           vast
           difference
           between
           a
           thing
           's
           being
           Vnconceivable
           ,
           and
           Incomprehensible
           ;
           between
           our
           having
           
             no
             Idea
             at
             all
          
           of
           a
           thing
           ,
           and
           our
           having
           an
           Imperfect
           one
           ;
           and
           between
           our
           knowing
           
             Nothing
             at
             all
          
           of
           a
           Being
           ,
           and
           our
           comprehending
           all
           the
           
             Possible
             Perfections
          
           and
           Excellencies
           of
           such
           a
           Being
           .
           We
           readily
           grant
           that
           the
           Immense
           Nature
           of
           God
           is
           incomprehensible
           to
           our
           finite
           Understandings
           ;
           but
           we
           don't
           say
           't
           is
           absolutely
           Unconceivable
           ,
           and
           that
           we
           can
           know
           nothing
           at
           all
           about
           it
           .
           The
           common
           Notion
           c
           which
           all
           Mankind
           have
           of
           a
           God
           ,
           is
           a
           sufficient
           Refutation
           of
           this
           Part
           of
           the
           Objection
           ,
           as
           it
           is
           also
           a
           very
           good
           Proof
           of
           the
           real
           Existence
           of
           a
           Deity
           ;
           for
           if
           there
           were
           no
           such
           Being
           ,
           't
           is
           impossible
           to
           conceive
           how
           any
           Idea
           of
           him
           could
           ever
           have
           come
           into
           any
           one's
           Mind
           ,
           as
           I
           shall
           hereafter
           more
           largely
           prove
           .
        
         
           2.
           
           There
           is
           implied
           in
           this
           Objection
           ,
           That
           we
           can
           have
           no
           
             possible
             Idea
             ,
             nor
             Notion
             of
             the
             Existence
             of
             any
             thing
             that
             is
             not
             the
             Object
             of
             our
             Senses
             :
          
           And
           from
           hence
           these
           Sublime
           Thinkers
           argue
           against
           the
           Existence
           of
           a
           Deity
           ,
           and
           conclude
           there
           is
           no
           God
           ,
           because
           they
           cannot
           see
           him
           ,
           and
           because
           he
           is
           not
           perceivable
           by
           any
           of
           our
           Bodily
           Senses
           .
           Thus
           one
           of
           our
           Modern
           Atheistical
           Writers
           asserts
           ,
           
             That
             the
             only
             Evidence
             we
             can
             have
             of
             the
             Existence
             of
             any
             thing
             ,
             is
             from
             Sense
             .
          
           And
           in
           another
           place
           ,
           a
           
             Whatsoever
             we
             can
             conceive
          
           (
           saith
           he
           )
           
             hath
             been
             perceived
             first
             by
             Sense
             ,
             either
             at
             once
             or
             in
             Parts
             ,
             and
             a
             Man
             can
             have
             
             no
             Thought
             representing
             any
             thing
             not
             subject
             to
             Sense
             .
          
           And
           he
           defines
           
             Sense
             to
             be
             Original
             Knowledge
          
           .
           Which
           is
           but
           the
           Reverse
           of
           what
           Protagoras
           ,
           long
           ago
           determin'd
           :
           for
           Plato
           ,
           in
           his
           Theaetetus
           ,
           tells
           us
           ,
           That
           he
           defined
           all
           Knowledge
           to
           be
           Sense
           .
           Now
           ,
           is
           not
           this
           admirable
           Philosophy
           ?
           and
           worthy
           of
           those
           that
           pretend
           to
           a
           sublimer
           pitch
           of
           Knowledge
           than
           the
           Vulgar
           ?
           There
           is
           no
           Knowledge
           ,
           say
           they
           ,
           but
           Sense
           .
           If
           so
           ,
           then
           ,
           as
           Protagoras
           saith
           ,
           
             all
             Sense
             must
             be
             Knowledge
          
           ;
           and
           consequently
           ,
           he
           that
           sees
           ,
           hears
           ,
           smells
           or
           feels
           any
           thing
           ,
           must
           immediately
           know
           all
           that
           is
           to
           be
           known
           about
           it
           :
           By
           seeing
           the
           Letters
           of
           any
           Language
           ,
           or
           hearing
           the
           Words
           pronounced
           ,
           a
           Man
           or
           a
           Beast
           must
           needs
           understand
           all
           the
           Sense
           and
           Meaning
           of
           it
           ;
           and
           the
           Philosophick
           Nature
           of
           all
           Bodies
           will
           be
           perfectly
           comprehended
           ,
           as
           soon
           as
           ever
           they
           once
           come
           within
           the
           reach
           of
           our
           Senses
           .
           This
           is
           ,
           indeed
           ,
           a
           good
           easie
           method
           of
           attaining
           Learning
           ;
           and
           perhaps
           very
           suitable
           to
           the
           Genius
           of
           these
           Gentlemen
           !
           But
           I
           cannot
           account
           from
           this
           Notion
           ,
           how
           they
           come
           to
           have
           so
           much
           more
           Penetration
           and
           Knowledge
           than
           their
           Neighbours
           .
           Are
           their
           Eyes
           and
           Ears
           ,
           Noses
           and
           Feeling
           ,
           so
           much
           more
           accurate
           than
           those
           of
           the
           Vulgar
           ?
           Yes
           ,
           doubtless
           ,
           these
           are
           truly
           
             Men
             of
             Sense
          
           !
           their
           Lyncean
           Eyes
           can
           penetrate
           Mill-stones
           ,
           and
           the
           least
           silent
           whisper
           of
           Nature
           moves
           the
           Intelligent
           Drum
           of
           their
           tender
           Ears
           ;
           nothing
           escapes
           their
           Knowledge
           ,
           but
           what
           is
           undiscoverable
           by
           the
           nicest
           Sense
           ,
           and
           can
           only
           be
           
             comprehended
             by
             Reason
             .
             Reason
          
           !
           an
           
             Ignis
             Fatuus
             of
             the
             Mind
          
           ,
           whose
           uncertain
           Direction
           they
           scorn
           to
           follow
           ,
           while
           this
           
             Light
             of
             Nature
             ,
             Sense
          
           ,
           can
           be
           their
           Guide
           .
           Nor
           will
           it
           avail
           them
           to
           alledge
           here
           ,
           
           that
           when
           they
           say
           ,
           we
           have
           no
           Knowledge
           but
           what
           we
           have
           from
           our
           Senses
           ;
           they
           mean
           only
           ,
           that
           all
           our
           Knowledge
           comes
           in
           that
           way
           ,
           and
           not
           by
           
             Innate
             Idea's
          
           :
           for
           the
           Author
           I
           have
           mentioned
           above
           ,
           is
           express
           ,
           that
           
             we
             can
             have
             no
             thought
             of
             any
             thing
             not
             subject
             to
             Sense
          
           ;
           that
           
             the
             only
             Knowledge
             we
             have
             of
             the
             Existence
             of
             all
             things
             ,
             is
             from
             Sense
          
           ;
           and
           that
           
             Sense
             is
             Original
             Knowledge
          
           ,
           And
           if
           so
           ,
           there
           can
           be
           no
           such
           thing
           as
           comparing
           or
           distinguishing
           of
           Idea's
           in
           our
           Mind
           ;
           but
           the
           simple
           Idea's
           of
           Sensible
           Objects
           being
           impressed
           upon
           our
           Brain
           ,
           must
           needs
           convey
           to
           us
           ,
           by
           that
           means
           ,
           all
           the
           Knowledge
           that
           we
           can
           ever
           obtain
           about
           them
           ,
           and
           that
           as
           soon
           too
           as
           ever
           the
           Objects
           are
           perceived
           .
           But
           than
           this
           ,
           nothing
           can
           be
           more
           false
           and
           absurd
           :
           for
           't
           is
           plain
           ,
           that
           by
           our
           bare
           Sensations
           of
           Objects
           ,
           we
           know
           nothing
           at
           all
           of
           their
           Natures
           .
           Our
           Mind
           ,
           indeed
           ,
           by
           these
           Sensations
           ,
           is
           vigorously
           excited
           to
           enquire
           further
           about
           them
           :
           but
           this
           we
           could
           by
           no
           means
           do
           ,
           if
           Sense
           were
           the
           
             highest
             Faculty
          
           and
           Power
           in
           our
           Natures
           ,
           and
           we
           were
           quite
           devoid
           of
           a
           
             Reasoning
             and
             Thinking
             Mind
          
           .
           This
           ,
           Democritus
           of
           old
           was
           very
           well
           aware
           of
           ,
           (
           however
           he
           comes
           now
           to
           be
           deserted
           by
           the
           Modern
           Atheistick
           Writers
           ,
           )
           for
           saith
           he
           ,
           a
           
             There
             is
             in
             us
             two
             kinds
             of
             Knowledges
             ;
             one
             Dark
             and
             Obscure
             ,
             which
             is
             by
             the
             Senses
             ;
             the
             other
             Genuine
             and
             Proper
             ,
             which
             is
             by
             the
             Mind
             .
          
        
         
           And
           nothing
           can
           be
           more
           plain
           ,
           than
           that
           we
           have
           certain
           Knowledge
           of
           the
           Existence
           of
           many
           things
           ,
           which
           never
           were
           ,
           nor
           perhaps
           can
           possibly
           be
           the
           Objects
           of
           our
           Bodily
           Senses
           .
           Protagoras
           himself
           saith
           ,
           b
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           :
           
           
             Take
             heed
             that
             none
             of
             the
             Uninitiated
             hear
             you
             ,
             who
             are
             such
             as
             think
             nothing
             to
             Exist
             ,
             but
             what
             they
             can
             lay
             hold
             of
             with
             their
             Hands
             ;
             and
             who
             will
             not
             allow
             any
             thing
             that
             is
             Invisible
             ,
             to
             have
             a
             place
             among
             Beings
             .
          
        
         
           The
           Epicurean
           Atheist
           must
           needs
           grant
           the
           Existence
           of
           his
           Atoms
           ,
           and
           his
           
             Empty
             Space
          
           ;
           when
           yet
           they
           must
           be
           both
           acknowledged
           to
           be
           no
           way
           sensible
           .
           Those
           that
           hold
           a
           Soul
           or
           Life
           in
           Matter
           ,
           Plastically
           diffused
           through
           all
           Parts
           of
           the
           Universe
           ,
           by
           which
           all
           things
           are
           actuated
           and
           regulated
           ,
           cannot
           deny
           but
           this
           Power
           is
           Invisible
           ,
           and
           no
           way
           the
           Object
           of
           Bodily
           Sense
           .
           Nay
           ,
           those
           that
           assert
           a
           Corporeal
           Deity
           ,
           and
           say
           ,
           that
           nothing
           can
           possibly
           exist
           but
           Body
           ;
           must
           needs
           own
           ,
           that
           something
           of
           this
           Deity
           ,
           as
           his
           
             Wisdom
             ,
             Power
          
           and
           Understanding
           ,
           which
           is
           certainly
           the
           Chief
           and
           most
           Noble
           of
           all
           his
           Essence
           ,
           can
           no
           ways
           fall
           under
           our
           Bodily
           Senses
           .
           Let
           him
           that
           asserts
           ,
           That
           what
           is
           not
           the
           Object
           of
           Sense
           ,
           is
           really
           nothing
           at
           all
           ;
           let
           him
           tell
           me
           ,
           if
           he
           ever
           saw
           that
           
             Power
             ,
             Faculty
             ,
             Understanding
          
           or
           Mind
           ,
           by
           which
           he
           is
           enabled
           to
           make
           such
           a
           Determination
           ?
           That
           there
           is
           such
           a
           Power
           or
           Mind
           in
           him
           ,
           't
           is
           impossible
           for
           him
           to
           doubt
           or
           deny
           :
           for
           that
           very
           doubting
           and
           denying
           ,
           will
           refute
           him
           ;
           and
           must
           convince
           him
           ,
           that
           there
           must
           be
           something
           in
           him
           of
           a
           
             Real
             Nature
          
           ,
           that
           can
           thus
           Think
           and
           Consider
           ,
           Doubt
           and
           Deny
           ;
           and
           at
           last
           conclude
           ,
           That
           there
           is
           
             nothing
             Actually
             Existent
             ,
             but
             what
             is
             Sensible
          
           ;
           For
           what
           is
           really
           and
           absolutely
           Nothing
           ,
           can
           never
           Think
           ,
           Consider
           ,
           Doubt
           or
           Determine
           .
        
         
           Now
           let
           him
           call
           this
           Mind
           or
           Soul
           of
           his
           what
           
           he
           pleases
           ,
           I
           do
           not
           here
           consider
           its
           Nature
           ;
           let
           it
           be
           a
           Substance
           distinct
           from
           Matter
           ,
           be
           it
           a
           happy
           Combination
           of
           Animal
           Spirits
           ;
           or
           the
           brisk
           Agitation
           of
           any
           fine
           and
           subtile
           Parts
           of
           Matter
           ,
           't
           is
           all
           one
           to
           our
           present
           purpose
           ,
           it
           certainly
           Exists
           ,
           or
           is
           ;
           and
           yet
           is
           it
           by
           no
           means
           an
           Object
           of
           Sense
           .
           For
           Animal
           Spirits
           ,
           Motion
           ,
           and
           the
           finest
           and
           subtilest
           Parts
           of
           Matter
           are
           no
           more
           sensible
           to
           us
           now
           ,
           than
           an
           Incorporeal
           Substance
           is
           .
           And
           as
           he
           is
           thus
           assured
           that
           there
           is
           something
           real
           in
           himself
           ,
           which
           yet
           is
           the
           Object
           of
           none
           of
           his
           Senses
           ;
           so
           he
           cannot
           but
           conclude
           the
           same
           of
           other
           Men
           that
           are
           round
           about
           him
           ,
           that
           they
           also
           have
           a
           Soul
           or
           Mind
           of
           the
           same
           Nature
           :
           for
           he
           must
           know
           and
           be
           satisfied
           ,
           that
           they
           can
           
             think
             ,
             reason
             ,
             doubt
             ,
             affirm
             ,
             deny
          
           and
           determine
           ,
           as
           well
           as
           himself
           .
           Now
           ,
           if
           he
           must
           grant
           that
           there
           are
           on
           this
           Account
           many
           things
           existent
           in
           the
           World
           ,
           which
           do
           no
           way
           fall
           under
           the
           cognisance
           of
           our
           Senses
           ,
           it
           will
           be
           strangely
           senseless
           and
           ridiculous
           to
           argue
           against
           the
           Being
           of
           a
           God
           from
           His
           not
           being
           so
           ;
           and
           to
           deny
           that
           there
           is
           
             any
             such
             thing
          
           ,
           because
           he
           cannot
           see
           Him
           with
           his
           Bodily
           Eyes
           ,
           because
           he
           cannot
           feel
           Him
           with
           his
           Hands
           ,
           and
           hear
           the
           Sound
           of
           his
           Voice
           actually
           speaking
           from
           Heaven
           .
           For
           the
           Existence
           of
           that
           Divine
           Being
           
             whom
             no
             Eye
             hath
             seen
             nor
             can
             see
             ,
          
           is
           as
           plainly
           demonstrable
           from
           Reason
           and
           Nature
           ,
           from
           his
           visible
           Works
           in
           the
           World
           ,
           and
           from
           the
           inward
           Sentiments
           of
           our
           unprejudiced
           Minds
           ,
           as
           the
           Being
           of
           our
           Own
           and
           
             Others
             Minds
          
           is
           from
           the
           power
           of
           thinking
           and
           reasoning
           that
           we
           find
           in
           our selves
           and
           them
           .
        
         
         
           3.
           
           But
           Thirdly
           ,
           't
           is
           objected
           further
           ,
           a
           
             That
             we
             cannot
             have
             any
             Idea
             of
             God
             ,
          
           and
           consequently
           may
           conclude
           ,
           There
           is
           no
           such
           Being
           ;
           because
           he
           is
           ,
           by
           Divines
           ,
           said
           to
           be
           Incomprehensible
           and
           Infinite
           :
           (
           That
           is
           ,
           say
           they
           )
           something
           which
           we
           can
           know
           nothing
           at
           all
           about
           ;
           for
           we
           cannot
           have
           any
           Phantasm
           or
           Conception
           of
           any
           such
           thing
           .
           Thus
           saith
           that
           famous
           Atheistical
           Writer
           ,
           
             Whatever
             we
             know
             ,
             we
             learn
             from
             our
             Phantasms
             ;
             but
             there
             is
             no
             Phantasm
             of
             Infinite
             ,
             and
             therefore
             no
             Knowledge
             or
             Conception
             of
             it
             .
             No
             Man
             ,
          
           
           saith
           he
           ,
           
             can
             have
             in
             his
             mind
             an
             Image
             of
             Infinite
             Power
             or
             Time
             :
             And
             there
             is
             no
             Conception
             or
             Idea
             of
             that
             which
             we
             call
          
           Infinite
           .
           In
           another
           place
           ,
           he
           asserts
           ,
           c
           
             That
             the
             Attributes
             of
             God
             signifie
             Nothing
             true
             nor
             false
             ,
             nor
             any
             Opinion
             of
             our
             Brain
             ;
             and
             are
             not
             sufficient
             Premises
             to
             inferr
             Truth
             ,
             or
             convince
             .
             Falshood
             .
             And
             the
             Name
             of
             God
          
           (
           he
           saith
           )
           
             is
             used
             ,
             not
             to
             make
             us
             Conceive
             him
             ,
             but
             that
             we
             may
             Honour
             him
             .
          
           And
           he
           elsewhere
           saith
           ,
           d
           
             That
             those
             that
             venture
             to
             discourse
             Philosophically
             of
             the
             Nature
             of
             God
             ,
             or
             to
             reason
             of
             his
             Nature
             from
             his
             Attributes
             ,
             losing
             their
             Understanding
             in
             the
             very
             first
             attempt
             ,
             fall
             from
             one
             Inconvenience
             to
             another
             ,
             without
             end
             or
             number
             ,
             and
             do
             only
             discover
             their
             Astonishment
             and
             Rusticity
             .
          
           This
           Bold
           Writer
           doth
           in
           another
           place
           tell
           us
           ,
           e
           That
           
             God
             must
             not
             be
             said
             to
             be
             Finite
          
           ;
           and
           so
           being
           neither
           Finite
           nor
           Infinite
           ,
           he
           must
           be
           nothing
           at
           all
           :
           Which
           is
           the
           very
           same
           Dilemma
           that
           the
           Sceptick
           ,
           
             Sextus
             Empiricus
          
           ,
           f
           makes
           use
           of
           against
           a
           Deity
           .
           Another
           Modern
           Author
           of
           the
           same
           stamp
           ,
           tells
           us
           ,
           That
           he
           that
           calls
           any
           thing
           Infinite
           ,
           
           doth
           but
           ,
           
             Rei
             quam
             non
             capit
             attribuere
             nomen
             quod
             non
             Intelligit
          
           ;
           
             Give
             an
             unintelligible
             Name
             to
             a
             thing
             which
             he
             doth
             not
             understand
             .
          
           All
           which
           agrees
           exactly
           with
           what
           Sextus
           also
           saith
           ,
           in
           many
           places
           of
           his
           Book
           ;
           and
           whom
           these
           Gentlemen
           follow
           pretty
           closely
           in
           most
           things
           ,
           without
           taking
           any
           notice
           at
           all
           of
           him
           .
        
         
           Now
           to
           this
           ,
           I
           return
           ;
           That
           as
           't
           is
           very
           foolish
           and
           precarious
           ,
           to
           deny
           the
           Existence
           of
           a
           God
           ,
           because
           He
           is
           not
           an
           Object
           of
           our
           Bodily
           Senses
           ;
           so
           ,
           to
           conclude
           ,
           that
           there
           is
           no
           such
           Being
           ,
           from
           our
           not
           being
           able
           perfectly
           to
           comprehend
           Him
           ,
           and
           to
           have
           a
           true
           and
           adequate
           Idea
           of
           him
           ,
           is
           equally
           absurd
           and
           unaccountable
           .
           For
           at
           this
           rate
           ,
           we
           may
           soon
           come
           to
           deny
           the
           Existence
           of
           most
           things
           in
           Nature
           ,
           since
           there
           are
           very
           many
           of
           which
           we
           do
           not
           adequately
           comprehend
           the
           Nature
           of
           ,
           and
           know
           all
           that
           is
           to
           be
           known
           about
           them
           .
           There
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             something
             Incomprehensible
          
           in
           the
           Nature
           of
           all
           things
           .
           Are
           there
           not
           a
           thousand
           Beings
           ,
           which
           we
           are
           sure
           are
           truly
           and
           actually
           existent
           in
           Nature
           ,
           the
           manner
           of
           whose
           Operation
           and
           Action
           we
           cannot
           comprehend
           ,
           and
           whose
           Phaenomena
           we
           cannot
           Philosophically
           explain
           ?
           Let
           any
           of
           these
           Penetrating
           Gentlemen
           try
           their
           Skill
           at
           
             Gravity
             ,
             Light
             ,
             Sound
             ,
             Magnetism
          
           and
           Electricity
           ,
           and
           oblige
           the
           World
           with
           such
           an
           adequate
           Account
           of
           
             any
             one
          
           of
           them
           ,
           as
           shall
           make
           all
           impartial
           and
           curious
           Men
           acquiesce
           in
           it
           as
           satisfactory
           .
           Let
           him
           clearly
           shew
           us
           how
           his
           own
           Sensations
           are
           made
           ;
           how
           the
           
             Circulation
             of
             the
             Blood
             first
             begins
             ,
          
           and
           
             continues
             its
             Vital
             Tour
          
           round
           his
           Body
           ;
           how
           Pestilential
           and
           Contagious
           Diseases
           
             first
             invade
          
           and
           are
           propagated
           ;
           how
           
           several
           Medicines
           ,
           that
           may
           be
           properly
           enough
           call'd
           Specifick's
           ,
           operate
           ;
           and
           particularly
           ,
           how
           the
           
             Cortex
             Peruvianus
          
           cures
           an
           Intermitting
           Fever
           :
           In
           a
           word
           ,
           let
           him
           tell
           us
           how
           his
           
             own
             Body
          
           (
           setting
           aside
           Accidents
           )
           decays
           ,
           
             grows
             old
          
           ,
           and
           dies
           ,
           when
           the
           same
           Digestions
           and
           Assimulations
           are
           made
           to
           Day
           ,
           as
           were
           Yesterday
           ,
           and
           there
           is
           no
           apparent
           defect
           in
           the
           Nutriment
           of
           any
           one
           part
           of
           it
           .
           He
           that
           can
           account
           for
           these
           ,
           and
           many
           other
           such
           like
           things
           ,
           which
           are
           obvious
           to
           every
           one's
           daily
           Observation
           ,
           will
           certainly
           approve
           himself
           to
           be
           a
           Man
           of
           very
           curious
           and
           acute
           Thought
           ,
           and
           of
           very
           deep
           Insight
           into
           Nature
           :
           and
           when
           he
           hath
           fully
           convinced
           me
           ,
           that
           he
           throughly
           comprehends
           the
           Nature
           of
           but
           these
           few
           things
           ,
           I
           will
           allow
           that
           he
           hath
           some
           ground
           to
           disbelieve
           the
           Existence
           of
           whatever
           appears
           to
           him
           Incomprehensible
           .
           But
           if
           a
           Person
           will
           candidly
           own
           ,
           as
           he
           that
           hath
           any
           Knowledge
           and
           Modesty
           must
           do
           ,
           That
           there
           are
           many
           things
           in
           the
           History
           of
           Nature
           ,
           of
           which
           he
           cannot
           meet
           with
           a
           satisfactory
           Solution
           and
           Explication
           ;
           he
           hath
           certainly
           no
           manner
           of
           reason
           to
           disbelieve
           the
           Existence
           of
           a
           God
           ,
           on
           the
           same
           account
           ;
           and
           to
           say
           ,
           There
           is
           no
           such
           Thing
           ,
           because
           his
           Nature
           is
           Incomprehensible
           to
           our
           finite
           and
           imperfect
           Capacities
           .
           
             We
             cannot
             ,
             by
             searching
             ,
             find
             out
             God
             ,
             nor
             discover
             the
             Almighty
             unto
             perfection
             ,
          
           Job
           xi
           .
           7.
           
        
         
           But
           again
           ;
           There
           is
           a
           vast
           difference
           between
           Apprehending
           and
           Comprehending
           of
           a
           thing
           ;
           between
           knowing
           a
           thing
           really
           to
           be
           ,
           and
           knowing
           all
           that
           is
           possible
           to
           be
           known
           about
           that
           thing
           .
           We
           cannot
           indeed
           perfectly
           comprehend
           the
           Nature
           of
           God
           ,
           because
           we
           have
           shallow
           ,
           limited
           ,
           finite
           ,
           and
           imperfect
           
           Capacities
           and
           Faculties
           ;
           and
           the
           Deity
           contains
           in
           himself
           all
           possible
           Perfection
           .
           Every
           one
           must
           grant
           ,
           that
           't
           is
           impossible
           the
           lesser
           should
           contain
           and
           comprehend
           the
           greater
           ,
           especially
           too
           when
           the
           Extent
           and
           Fulness
           of
           one
           ,
           Infinitely
           exceeds
           the
           Capacity
           of
           the
           other
           .
           From
           hence
           therefore
           to
           inferr
           that
           we
           can
           have
           no
           Idea
           nor
           
             Knowledge
             at
             all
          
           of
           God
           ,
           is
           very
           absurd
           and
           incongruous
           .
           'T
           is
           a
           strange
           Method
           of
           Arguing
           ,
           that
           I
           can
           know
           nothing
           at
           all
           of
           a
           thing
           ,
           because
           I
           can't
           know
           every
           particular
           that
           belongs
           to
           it
           ;
           and
           he
           would
           deservedly
           be
           esteemed
           a
           Madman
           ,
           that
           should
           deny
           that
           there
           is
           any
           such
           thing
           as
           the
           Sun
           ,
           because
           he
           cannot
           tell
           how
           many
           Miles
           he
           is
           in
           Diameter
           ,
           how
           far
           he
           is
           from
           us
           ,
           and
           which
           way
           he
           comes
           by
           a
           supply
           of
           Matter
           to
           continue
           his
           enlivening
           Fire
           and
           Heat
           .
           When
           some
           great
           and
           advantageous
           Revolution
           is
           brought
           about
           in
           any
           Nation
           ;
           when
           the
           Publick
           Good
           is
           secured
           ,
           the
           Laws
           and
           Liberties
           preserved
           ,
           and
           Confusion
           ,
           Bloodshed
           ,
           and
           Misery
           of
           all
           Kinds
           ,
           prevented
           ,
           by
           the
           wise
           and
           deep
           Council
           and
           Conduct
           of
           Him
           ,
           or
           Those
           that
           are
           at
           the
           Helm
           of
           Affairs
           :
           Would
           it
           not
           be
           gross
           Stupidity
           ,
           for
           a
           Man
           to
           assert
           ,
           That
           all
           this
           came
           about
           by
           Chance
           ,
           and
           that
           there
           was
           no
           Wisdom
           nor
           Conduct
           ,
           that
           so
           opportunely
           managed
           all
           things
           ;
           only
           because
           he
           cannot
           penetrate
           into
           all
           the
           secret
           Steps
           and
           Methods
           of
           it
           ,
           and
           see
           all
           the
           hidden
           Springs
           ,
           by
           which
           it
           was
           moved
           regularly
           on
           to
           its
           intended
           Perfection
           ?
           There
           are
           many
           things
           whose
           Existence
           't
           would
           be
           ridiculous
           to
           doubt
           of
           ,
           whose
           Nature
           and
           Qualities
           we
           are
           very
           far
           from
           being
           able
           perfectly
           to
           Comprehend
           and
           Explain
           .
           And
           amongst
           the
           rest
           ,
           there
           is
           nothing
           but
           
           our
           own
           Existence
           ,
           that
           we
           can
           be
           more
           assured
           of
           ,
           than
           that
           there
           is
           a
           God.
           For
           as
           to
           all
           Objects
           of
           Sense
           ,
           we
           may
           ,
           as
           Monsieur
           
             Des
             Cartes
          
           shews
           ,
           have
           some
           reason
           to
           doubt
           of
           their
           actual
           Existence
           without
           us
           ,
           till
           we
           are
           first
           satisfied
           that
           our
           Senses
           do
           not
           deceive
           us
           :
           Till
           we
           know
           this
           ,
           for
           any
           thing
           we
           can
           demonstratively
           prove
           to
           the
           contrary
           ,
           all
           sensible
           Objects
           may
           be
           meer
           Phantasms
           and
           Delusions
           ,
           and
           nothing
           but
           the
           internal
           Configurations
           of
           our
           own
           Brains
           ,
           and
           the
           result
           of
           Imagination
           and
           Fancy
           .
           But
           when
           once
           we
           are
           assured
           that
           there
           is
           a
           God
           ,
           who
           is
           perfectly
           Knowing
           ,
           Wise
           ,
           and
           Good
           ,
           we
           shall
           discover
           that
           He
           can
           be
           no
           Deceiver
           ;
           we
           shall
           find
           that
           't
           is
           not
           suitable
           to
           the
           Idea
           we
           have
           of
           Him
           ,
           that
           He
           should
           delude
           and
           cheat
           us
           with
           false
           Appearances
           ;
           and
           consequently
           we
           may
           well
           conclude
           ,
           that
           he
           hath
           appointed
           our
           Senses
           to
           be
           proper
           Judges
           of
           their
           own
           Objects
           ,
           and
           that
           those
           Things
           are
           actually
           existing
           without
           us
           ,
           whose
           Idea's
           we
           so
           plainly
           perceive
           in
           our selves
           ,
           and
           which
           we
           truly
           judge
           to
           be
           so
           .
        
         
           And
           if
           we
           will
           impartially
           consult
           our
           own
           Thoughts
           ,
           and
           reason
           clearly
           from
           those
           Idea's
           that
           we
           have
           within
           us
           ;
           I
           think
           ,
           we
           may
           most
           demonstratively
           be
           assured
           of
           the
           Existence
           of
           a
           God
           ,
           and
           that
           He
           is
           such
           a
           most
           Perfect
           or
           Infinite
           Being
           ,
           as
           the
           Sacred
           Scriptures
           and
           Divines
           describe
           Him
           to
           be
           .
           I
           will
           allow
           that
           the
           greatest
           Certainty
           that
           we
           can
           have
           of
           the
           Existence
           of
           any
           thing
           ,
           is
           of
           our
           own
           Being
           ;
           of
           which
           ,
           as
           I
           have
           already
           said
           ,
           no
           one
           can
           possibly
           doubt
           :
           for
           whatsoever
           can
           
             Think
             reason
             ,
             doubt
             ,
             will
             ,
          
           and
           determine
           ,
           must
           needs
           be
           Something
           ,
           and
           have
           a
           
             true
             and
             real
             Being
          
           .
           And
           because
           we
           find
           by
           this
           means
           ,
           that
           there
           is
           certainly
           
           
             something
             actually
             existing
          
           ;
           it
           will
           plainly
           follow
           ,
           that
           something
           or
           other
           must
           always
           have
           been
           so
           :
           for
           if
           ever
           there
           was
           a
           time
           when
           there
           was
           Nothing
           ,
           there
           never
           could
           have
           been
           any
           thing
           at
           all
           :
           for
           absolute
           Nothing
           could
           never
           have
           done
           ,
           or
           
             produced
             any
             thing
          
           .
           Something
           therefore
           (
           't
           is
           plain
           )
           must
           have
           been
           always
           ,
           or
           eternally
           existing
           ,
           and
           which
           never
           could
           have
           had
           any
           beginning
           .
           For
           if
           it
           ever
           had
           any
           beginning
           ,
           tho'
           never
           so
           many
           Thousands
           of
           Millions
           of
           Ages
           ago
           ,
           it
           must
           have
           then
           began
           from
           meer
           Nothing
           ,
           which
           't
           is
           impossible
           for
           any
           Man
           to
           conceive
           .
           Now
           ,
           if
           we
           consider
           our selves
           ,
           or
           any
           things
           else
           that
           are
           round
           about
           us
           in
           the
           world
           ;
           we
           shall
           plainly
           find
           ,
           that
           neither
           we
           nor
           they
           ,
           can
           be
           this
           thing
           that
           always
           was
           existent
           ,
           and
           which
           we
           have
           discovered
           must
           have
           been
           without
           beginning
           ;
           for
           we
           know
           well
           enough
           ,
           that
           it
           was
           but
           a
           little
           while
           ago
           when
           we
           began
           to
           be
           ,
           and
           that
           't
           is
           but
           a
           short
           space
           before
           we
           shall
           die
           ,
           and
           cease
           to
           be
           in
           this
           World
           any
           more
           .
           Besides
           ,
           we
           find
           in
           our selves
           ,
           and
           discover
           in
           things
           without
           us
           ,
           such
           Defects
           ,
           Limitations
           and
           Imperfections
           ,
           as
           sufficiently
           must
           convince
           us
           ,
           that
           neither
           we
           nor
           they
           can
           be
           Independent
           Beings
           ,
           nor
           indeed
           the
           Cause
           of
           one
           another's
           Existence
           .
           We
           must
           therefore
           in
           our
           Thoughts
           have
           recourse
           to
           some
           
             first
             Cause
          
           or
           Origin
           ,
           from
           whence
           all
           things
           do
           proceed
           :
           And
           that
           there
           must
           be
           some
           
             first
             Cause
          
           ,
           or
           some
           Being
           ,
           which
           produced
           both
           our selves
           and
           the
           things
           that
           are
           round
           about
           us
           in
           the
           World
           ,
           we
           cannot
           but
           be
           assured
           of
           ,
           for
           we
           know
           ,
           nothing
           can
           cause
           ,
           or
           make
           it self
           to
           be
           ;
           and
           we
           see
           that
           we
           cannot
           make
           or
           produce
           each
           other
           ;
           and
           we
           perceive
           that
           none
           of
           our
           Forms
           or
           
           Modes
           of
           Existence
           are
           Indestructible
           and
           Eternal
           ;
           but
           that
           all
           things
           are
           continually
           flitting
           and
           changing
           :
           some
           improving
           and
           increasing
           ,
           while
           others
           are
           decreasing
           and
           dying
           .
           The
           
             common
             Matter
          
           ,
           indeed
           ,
           of
           all
           Bodies
           will
           remain
           ,
           and
           we
           do
           not
           find
           it
           to
           be
           perishable
           ,
           as
           their
           forms
           are
           ;
           But
           then
           ,
           this
           we
           may
           easily
           know
           cannot
           be
           the
           first
           Cause
           of
           all
           other
           Things
           ;
           since
           we
           have
           no
           Idea
           of
           its
           being
           an
           
             Active
             ,
             Intelligent
             ,
             Wise
          
           ,
           and
           
             Powerful
             Being
          
           ,
           as
           that
           must
           be
           ;
           but
           the
           Notion
           we
           have
           of
           it
           is
           ,
           that
           it
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             purely
             Passive
             ,
             and
             obsequiously
             Capable
             of
             all
             variety
             of
             Forms
             and
             Motions
          
           ;
           as
           I
           shall
           hereafter
           more
           largely
           shew
           .
           If
           we
           farther
           carefully
           consider
           of
           this
           Being
           ,
           that
           we
           have
           thus
           found
           must
           have
           eternally
           been
           or
           existed
           ;
           we
           shall
           find
           also
           ,
           that
           it
           must
           for
           ever
           continue
           
             to
             be
             for
             the
             time
             to
             come
          
           ;
           for
           we
           cannot
           imagine
           ,
           how
           a
           Being
           that
           hath
           Eternally
           existed
           for
           the
           time
           past
           ,
           should
           ever
           terminate
           or
           cease
           to
           be
           for
           the
           time
           to
           come
           ;
           since
           there
           is
           nothing
           in
           its
           self
           ,
           or
           in
           any
           thing
           
             without
             it
          
           ,
           that
           can
           possibly
           be
           the
           Cause
           of
           its
           Destruction
           .
           Such
           a
           Being
           therefore
           will
           be
           properly
           Eternal
           ,
           and
           necessarily
           Self-existent
           ,
           without
           Beginning
           or
           End
           ,
           or
           any
           Possibility
           of
           Dying
           or
           Ceasing
           to
           be
           .
           Such
           a
           Being
           also
           ,
           must
           on
           this
           Account
           ,
           be
           the
           
             Creator
             ,
             Author
          
           ,
           and
           Cause
           of
           all
           things
           :
           because
           ,
           nothing
           can
           be
           the
           Cause
           of
           it self
           ;
           and
           therefore
           they
           must
           either
           be
           Eternal
           and
           Necessarily
           Self
           existent
           ,
           as
           we
           are
           assured
           they
           are
           not
           ;
           or
           else
           derived
           from
           ,
           and
           produced
           by
           this
           Eternal
           and
           Infinite
           Being
           .
           And
           as
           the
           Beings
           themselves
           are
           derived
           from
           ,
           and
           produced
           by
           this
           Eternal
           and
           Self
           existent
           Being
           ,
           so
           must
           all
           their
           Perfections
           and
           Qualifications
           too
           :
           for
           
           they
           are
           indeed
           the
           most
           Noble
           Things
           in
           their
           Natures
           .
           Knowledge
           therefore
           ,
           and
           
             Wisdom
             ,
             Thought
          
           and
           Reasoning
           ,
           and
           all
           the
           excellent
           Powers
           and
           Faculties
           that
           are
           found
           in
           any
           Creatures
           ,
           must
           come
           from
           the
           same
           Power
           that
           produced
           those
           Beings
           and
           Natures
           in
           which
           they
           are
           inherent
           .
           And
           if
           these
           Excellencies
           and
           Perfections
           are
           derived
           from
           this
           Necessarily
           existent
           Being
           ,
           they
           must
           certainly
           be
           in
           Him
           in
           the
           greatest
           Perfection
           :
           for
           if
           they
           were
           not
           in
           Him
           ,
           they
           could
           not
           be
           derived
           from
           him
           ;
           since
           't
           is
           unconceivable
           that
           any
           thing
           can
           give
           or
           communicate
           to
           another
           ,
           either
           what
           it
           hath
           not
           it self
           ,
           or
           a
           greater
           degree
           of
           any
           thing
           than
           it
           is
           Master
           of
           .
           This
           Eternal
           and
           Self-existent
           Being
           therefore
           must
           have
           in
           it
           ,
           and
           that
           in
           the
           utmost
           Perfection
           ,
           all
           the
           Excellencies
           that
           we
           admire
           and
           value
           in
           any
           other
           things
           .
           It
           must
           have
           the
           Power
           of
           doing
           all
           things
           that
           are
           possible
           to
           be
           done
           ,
           and
           therefore
           be
           Almighty
           ;
           it
           must
           know
           all
           things
           that
           are
           possible
           to
           be
           known
           ,
           and
           therefore
           be
           Omniscient
           :
           In
           a
           word
           ,
           it
           must
           be
           All-Wise
           and
           
             Good
             ,
             Just
          
           and
           
             True
             ,
             Merciful
          
           and
           Gracious
           ,
           and
           contain
           in
           it
           all
           possible
           Excellencies
           and
           Perfections
           .
           Now
           this
           may
           very
           well
           pass
           for
           a
           Description
           of
           the
           Deity
           ;
           and
           't
           is
           such
           an
           One
           as
           is
           very
           Intelligible
           and
           Plain
           to
           the
           meanest
           Capacity
           that
           can
           but
           think
           at
           all
           .
           And
           it
           gives
           us
           such
           an
           Idea
           of
           God
           ,
           as
           we
           see
           is
           easily
           attainable
           by
           an
           obvious
           and
           familiar
           Chain
           of
           Consequences
           ,
           and
           which
           puts
           our
           Minds
           not
           at
           all
           on
           the
           wrack
           to
           conceive
           .
           As
           for
           the
           word
           Infinite
           ,
           which
           is
           often
           applied
           to
           God
           ,
           and
           which
           these
           Gentlemen
           quarrel
           so
           much
           at
           ,
           and
           of
           which
           they
           affirm
           ,
           that
           it
           is
           
             impossible
             to
             have
             any
             
             Conception
             or
             Idea
          
           ;
           I
           say
           ,
           that
           it
           is
           groundlessly
           and
           precariously
           asserted
           :
           and
           that
           nothing
           but
           the
           wilful
           Darkness
           and
           Confusion
           which
           they
           have
           brought
           upon
           their
           own
           Minds
           can
           make
           it
           appear
           Unintelligible
           ,
           For
           as
           the
           Excellent
           Dr.
           Cudworth
           hath
           proved
           the
           Idea
           that
           we
           have
           of
           Infinite
           ,
           is
           the
           same
           with
           that
           which
           we
           have
           of
           Perfection
           .
           And
           therefore
           when
           we
           say
           ,
           that
           God
           is
           Infinite
           in
           Power
           ,
           Wisdom
           or
           Goodness
           ,
           we
           mean
           by
           it
           ,
           that
           He
           is
           most
           perfectly
           or
           compleatly
           so
           ;
           and
           that
           he
           wants
           nothing
           which
           is
           necessary
           to
           render
           Him
           most
           Perfect
           ,
           and
           Excellent
           in
           that
           Respect
           of
           which
           we
           speak
           of
           Him.
           Now
           a
           Being
           that
           any
           way
           is
           Deficient
           or
           Imperfect
           ,
           and
           that
           hath
           not
           all
           the
           possible
           Excellencies
           that
           are
           to
           be
           had
           ,
           is
           Finite
           ,
           and
           that
           in
           the
           same
           proportion
           as
           it
           is
           defective
           .
           Thus
           ,
           for
           Instance
           ,
           those
           Beings
           which
           endure
           but
           for
           a
           time
           ,
           which
           had
           a
           Beginning
           ,
           and
           will
           have
           an
           end
           ,
           are
           finite
           or
           imperfect
           ,
           as
           to
           their
           existence
           :
           But
           GOD
           ,
           who
           
             is
             ,
             was
          
           ,
           and
           
             is
             to
             come
          
           ,
           who
           is
           and
           will
           be
           from
           Everlasting
           to
           Everlasting
           ,
           He
           is
           properly
           said
           to
           be
           Infinite
           a
           or
           Perfect
           ,
           as
           to
           Existence
           or
           Duration
           .
           For
           there
           is
           no
           Restriction
           ,
           Limitation
           or
           Imperfection
           in
           His
           Nature
           ,
           in
           this
           respect
           ,
           as
           there
           is
           in
           that
           of
           all
           Creatures
           whatever
           .
           A
           Being
           whose
           Power
           extends
           to
           but
           a
           few
           things
           ,
           is
           very
           imperfect
           or
           finite
           in
           Power
           ;
           and
           if
           there
           be
           any
           Possible
           thing
           that
           it
           cannot
           do
           ,
           't
           is
           still
           so
           far
           imperfect
           in
           Power
           .
           But
           a
           Being
           that
           can
           do
           all
           things
           that
           are
           not
           contradictory
           to
           his
           Nature
           ,
           or
           all
           possible
           things
           ,
           is
           properly
           said
           to
           be
           Infinite
           or
           Perfect
           in
           Power
           ,
           or
           Almighty
           ;
           so
           a
           Being
           that
           knows
           
           all
           things
           possible
           to
           be
           known
           ,
           is
           Infinite
           or
           Perfect
           in
           Knowledge
           :
           and
           the
           like
           of
           any
           other
           Attributes
           or
           Perfections
           :
           In
           all
           ,
           the
           Comparison
           or
           Proportion
           is
           the
           same
           .
           A
           Being
           that
           wants
           no
           degree
           of
           Excellency
           or
           Perfection
           is
           God
           ;
           
             Infinite
             in
             Power
             ,
             Wisdom
             ,
             Justice
             ,
             Goodness
          
           and
           Truth
           .
           But
           if
           a
           Being
           want
           any
           one
           ,
           or
           any
           degree
           or
           proportion
           of
           These
           Things
           ,
           it
           is
           Finite
           and
           Imperfect
           ,
           and
           that
           in
           the
           same
           degree
           or
           Proportion
           .
           Now
           ,
           where
           is
           the
           
             Inconceivableness
             ,
             Confusion
             ,
             Absurdity
          
           ,
           and
           Nonsence
           of
           all
           This
           ?
           is
           it
           not
           as
           easie
           to
           conceive
           or
           apprehend
           that
           a
           Being
           may
           have
           in
           his
           Nature
           all
           possible
           Perfection
           ,
           as
           it
           is
           to
           have
           an
           Idea
           of
           one
           that
           is
           Imperfect
           and
           Deficient
           ?
           for
           how
           come
           the
           Idea
           of
           Imperfection
           into
           our
           Mind
           ?
           how
           come
           we
           to
           know
           that
           a
           Thing
           is
           Finite
           ,
           Defective
           and
           Limited
           ,
           unless
           we
           have
           also
           an
           Idea
           or
           Notion
           of
           Infinity
           or
           Perfection
           ?
           how
           can
           we
           know
           what
           is
           wanting
           in
           any
           Being
           ,
           unless
           we
           have
           an
           Idea
           of
           it
           ,
           that
           it
           is
           in
           some
           other
           Being
           ?
           Most
           certain
           therefore
           it
           is
           ,
           that
           we
           may
           have
           as
           true
           and
           clear
           an
           Idea
           of
           the
           Existence
           of
           a
           God
           ,
           as
           of
           any
           thing
           in
           Nature
           :
           b
           and
           in
           Fact
           it
           is
           most
           notoriously
           true
           ,
           that
           a
           clear
           and
           distinct
           Notion
           that
           there
           is
           such
           a
           Being
           ,
           hath
           and
           doth
           still
           appear
           in
           the
           Minds
           of
           all
           Mankind
           ;
           and
           it
           is
           impressed
           there
           ,
           I
           doubt
           not
           ,
           by
           the
           
             peculiar
             Care
          
           of
           that
           Divine
           and
           Merciful
           Being
           Himself
           .
        
         
           And
           therefore
           those
           that
           assert
           ,
           that
           we
           have
           not
           ,
           nor
           can
           have
           any
           Notion
           or
           Idea
           of
           a
           God
           ,
           nor
           of
           his
           Attributes
           and
           Perfections
           ,
           and
           that
           on
           that
           Account
           deny
           his
           Existence
           ;
           discover
           such
           wretched
           Ignorance
           as
           well
           as
           Obstinacy
           ,
           that
           they
           are
           really
           a
           
           Disgrace
           to
           Human
           Nature
           .
           For
           pretending
           to
           be
           over-Wise
           ,
           they
           
             become
             Fools
          
           ,
           they
           
             are
             vain
             in
             their
             Imaginations
          
           ,
           and
           
             their
             foolish
             heart
             is
             darkened
          
           ;
           Their
           vicious
           Inclinations
           have
           debauched
           their
           Reason
           and
           Understanding
           :
           And
           
             though
             God
             be
             not
             far
             from
             every
             one
             of
             us
             ,
          
           since
           
             in
             Him
             we
             live
             ,
             move
             ,
             and
             have
             our
             being
          
           ;
           yet
           their
           Wickedness
           and
           Pride
           is
           such
           ,
           That
           
             they
             will
             not
             seek
             after
             God
             ,
             neither
             is
             God
             in
             all
             their
             Thoughts
             .
          
           From
           which
           wilful
           Blindness
           and
           Stupidity
           ,
           may
           the
           God
           of
           Truth
           deliver
           them
           ,
           by
           the
           gracious
           Illuminations
           of
           his
           Blessed
           Spirit
           ;
           To
           whom
           ,
           with
           our
           Lord
           and
           Saviour
           Jesus
           Christ
           ,
           be
           all
           Honour
           and
           Glory
           ,
           &c.
           
        
         
           FINIS
           .
        
      
    
     
       
         
         
           Books
           printed
           for
           Rich.
           Wilkin
           at
           the
           King's
           Head
           in
           St.
           Paul's
           Church-yard
           .
        
         
           MR.
           
           Harris's
           Sermon
           ,
           Preach'd
           at
           the
           Cathedral-Church
           of
           St.
           
             Paul
             ,
             January
          
           the
           3d.
           1697
           /
           8.
           being
           the
           First
           of
           the
           Lecture
           for
           that
           Year
           ,
           Founded
           by
           the
           Honourable
           
             Robert
             Boyle
          
           ,
           Esquire
           .
        
         
           —
           His
           Remarks
           on
           some
           late
           Papers
           relating
           to
           the
           Universal
           Deluge
           ,
           and
           to
           the
           Natural
           History
           of
           the
           Earth
           .
           In
           Octavo
           .
        
         
           Dr.
           
           Woodward's
           Natural
           History
           of
           the
           Earth
           ,
           in
           Octavo
           .
        
         
           Dr.
           
           Abbadie's
           Vindication
           of
           the
           Truth
           of
           the
           Christian
           Religion
           ,
           against
           the
           Objections
           of
           all
           Modern
           Opposers
           ;
           in
           Two
           Volumes
           .
           In
           Octavo
           .
        
         
           A
           Serious
           Proposal
           to
           the
           Ladies
           ,
           for
           the
           Advancement
           of
           their
           true
           and
           greatest
           Interest
           ;
           Part
           I.
           By
           a
           Lover
           of
           her
           Sex.
           The
           Third
           Edition
           .
           In
           Twelves
           .
        
         
           A
           Serious
           Proposal
           to
           the
           Ladies
           ;
           Part
           II.
           Wherein
           a
           Method
           is
           offer'd
           for
           the
           Improvement
           of
           their
           Minds
           .
           In
           Twelves
           .
        
         
           Letters
           concerning
           the
           Love
           of
           God
           ,
           between
           the
           Author
           of
           the
           Proposal
           to
           the
           Ladies
           and
           Mr.
           
             John
             Norris
          
           .
           In
           Octavo
           .
        
         
           An
           Answer
           to
           
             W.
             P.
          
           his
           Key
           about
           the
           Quakers
           Light
           within
           ,
           and
           Oaths
           ;
           with
           an
           Appendix
           of
           the
           Sacraments
           .
           In
           Octavo
           .
        
         
           A
           Letter
           to
           the
           Honourable
           Sir
           
             Robert
             Howard
          
           :
           Together
           with
           some
           Animadversions
           on
           a
           Book
           ,
           entituled
           ,
           
             Christianity
             not
             Mysterious
          
           .
           In
           Octavo
           .
        
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A45639-e210
           
             a
             Two
             Essays
             from
             Oxford
             ,
             
               in
               the
            
             Apology
             .
          
           
             a
             Adv.
             Mathem
             .
             
               p
               317
               ,
               318
               ,
               &c.
            
             Genevae
             ,
             1621.
             
          
           
             b
             Pensees
             diverses
             à
             l'
             Occasion
             de
             la
             Comete
             ,
             
               Tom.
               2.
               
               §.
               clxxiv
               .
               p.
            
             531.
             
          
           
             c
             Anim
             ,
             Mand.
             p.
             96.
             
          
           
             d
             Amphitheatr
             .
             D.
             Providentiae
             ,
             p.
             35.
             
          
           
             a
             Vid.
             
             Blount's
             Translation
             of
             the
             Life
             of
             Apollonius
             ,
             p.
             34.
             
          
           
             b
             Anima
             Mundi
             ,
             
               in
               the
            
             Oracles
             of
             Reason
             ,
             p.
             54.
             
          
           
             c
             Amphitheatr
             .
             p.
             151
             ,
             334.
             
             Lugdum
             .
             1615.
             
          
           
             d
             
             Blount's
             Translation
             of
             
             Philostratus's
             Life
             of
             Apollonius
             ,
             in
             the
             Preface
             .
          
           
             a
             Blount
             's
             Anima
             Mundi
             ,
             in
             Oracles
             of
             Reason
             ,
             Pref.
             
          
           
             b
             Amphitheatr
             .
             p.
             124.
             
          
           
             c
             Pag.
             152.
             
          
           
             Leviathan
             ,
             p.
             208.
             
          
           
             c
             
               Sextus
               Empericus
            
             allows
             ,
             that
             there
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             common
             Notion
             or
             Idea
             of
             a
             God
             ,
             even
             when
             he
             dispu●es
             against
             him
             .
             
               Adv.
               Math.
            
             p.
             333.
             
          
           
             a
             Hob
             's
             Leviath
             .
             p.
             11.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             Vid.
             
               Sext.
               Empiric
            
             .
             adv
             .
             Mathem
             .
             p.
             164.
             
          
           
             b
             Sext.
             Emp.
             
          
           
             a
             Hobb
             's
             Leviathan
             ,
             p.
             51.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Sext.
             Empir
             .
             adv
             .
             Math.
             
               p.
               17.
               
               And
               a
               little
               after
               ,
               he
               asserts
               ,
               that
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             c
             Leviath
             .
             p.
             11
             ,
             190.
             
          
           
             d
             Leviath
             .
             Par.
             iv
             .
             c.
             46.
             p.
             374.
             
          
           
             e
             Pag.
             150.
             
          
           
             f
             Adv.
             Mathem
             .
             p.
             333.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Sext.
             Empir
             .
             adv
             .
             Math
             ,
             pag.
             150.
             
          
           
             b
             Vid.
             Mr.
             Lock
             's
             Essay
             of
             Vnderstanding
             .
             
               P.
               IV.
               Ch.
               X
            
             ,