A refutation of the objections against the attributes of God in general in a sermon preach'd at the cathedral-church of St. Paul, September the fifth, 1698 : being the sixth of the lecture for that year founded by the Honourable Robert Boyle Esq. / by John Harris ...
         Harris, John, 1667?-1719.
      
       
         
           1698
        
      
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             A refutation of the objections against the attributes of God in general in a sermon preach'd at the cathedral-church of St. Paul, September the fifth, 1698 : being the sixth of the lecture for that year founded by the Honourable Robert Boyle Esq. / by John Harris ...
             Harris, John, 1667?-1719.
          
           23 p.
           
             Printed by J. L. for Richard Wilkin ...,
             London :
             1698.
          
           
             This work is also found as the sixth 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 Huntington Library.
          
        
      
    
     
       
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           Atheism -- Early works to 1800.
        
      
    
     
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           A
           REFUTATION
           of
           the
           Objections
           Against
           the
           ATTRIBUTES
           of
           GOD
           in
           general
           .
        
         
           IN
           A
           SERMON
           Preach'd
           at
           the
           CATHEDRAL-CHURCH
           of
           St.
           
             Paul
             ,
             September
          
           the
           Fifth
           ,
           1698.
           
        
         
           BEING
           The
           Sixth
           of
           the
           LECTURE
           for
           that
           Year
           ,
           Founded
           by
           the
           Honourable
           
             Robert
             Boyle
          
           ,
           
             Esq
          
        
         
           By
           
             JOHN
             HARRIS
          
           ,
           M.
           A.
           and
           Fellow
           of
           the
           ROYAL-SOCIETY
           .
        
         
           LONDON
           ,
           Printed
           by
           
             J.
             L.
          
           for
           
             Richard
             Wilkin
          
           ,
           at
           the
           King's-Head
           
             in
             St.
          
           Paul's
           Church-Yard
           ,
           1698.
           
        
      
    
     
       
         
         
         
           
             JEREM.
             ix
             .
             24.
             
          
           
             Let
             him
             that
             glorieth
             ,
             glory
             in
             this
             ,
             that
             he
             understandeth
             and
             knoweth
             me
             ,
             that
             I
             am
             the
             Lord
             ,
             who
             exercise
             loving
             kindness
             ,
             judgment
             and
             righteousness
             in
             the
             earth
             :
             for
             in
             these
             things
             I
             delight
             ,
             saith
             the
             Lord.
             
          
        
         
           PRide
           and
           Vain-Glory
           ,
           are
           Things
           which
           Human
           Nature
           is
           strangely
           subject
           to
           ;
           there
           being
           scarce
           any
           one
           so
           mean
           ,
           but
           who
           judges
           that
           he
           hath
           something
           or
           other
           that
           he
           may
           justly
           be
           Proud
           of
           ,
           and
           value
           himself
           for
           .
           But
           as
           Pride
           is
           Folly
           in
           the
           general
           ,
           so
           it
           apparently
           discovers
           itself
           in
           this
           respect
           ,
           That
           those
           Men
           are
           usually
           most
           Vain
           ,
           who
           have
           the
           least
           Reason
           to
           be
           so
           ,
           and
           that
           too
           in
           Things
           that
           are
           the
           least
           valuable
           in
           themselves
           .
           Thus
           ,
           as
           the
           Prophet
           intimates
           in
           the
           Verse
           before
           the
           Text
           ,
           Men
           frequently
           glory
           in
           Bodily
           Strength
           ,
           in
           Beauty
           ,
           and
           Agility
           ,
           and
           in
           the
           Affluence
           of
           external
           Possessions
           :
           Things
           which
           are
           the
           meanest
           Appurtenances
           to
           our
           Natures
           ,
           and
           which
           are
           neither
           in
           our
           Power
           to
           get
           nor
           keep
           .
           Wisdom
           indeed
           ,
           and
           Judgment
           ,
           Learning
           and
           Parts
           ,
           Wit
           and
           Penetration
           ,
           and
           all
           the
           Nobler
           Endowments
           of
           our
           Minds
           ,
           are
           things
           of
           the
           greatest
           intrinsick
           Worth
           and
           Value
           ,
           and
           we
           have
           much
           more
           reason
           to
           esteem
           our selves
           for
           them
           ,
           than
           for
           all
           the
           Goods
           of
           Fortune
           ,
           or
           any
           Bodily
           Excellencies
           .
           But
           yet
           ,
           
             Let
             not
             the
             wise
             man
             Glory
             in
             his
             Wisdom
             and
             Knowledge
             neither
          
           ;
           
           tho'
           as
           the
           Targum
           on
           the
           place
           hints
           ,
           it
           were
           as
           great
           as
           that
           of
           Solomon
           himself
           ;
           for
           we
           have
           in
           reality
           no
           just
           ground
           to
           value
           our selves
           for
           even
           this
           ,
           when
           we
           consider
           that
           the
           best
           of
           us
           have
           it
           but
           in
           a
           very
           slender
           Proportion
           ;
           and
           that
           our
           highest
           Knowledge
           is
           very
           imperfect
           and
           defective
           .
           Hence
           it
           comes
           to
           pass
           ,
           or
           at
           least
           ought
           to
           do
           so
           ,
           that
           the
           Modesty
           and
           Humility
           of
           truly
           knowing
           Men
           encreases
           with
           their
           Learning
           and
           Experience
           :
           Their
           being
           raised
           something
           above
           the
           common
           level
           ,
           instead
           of
           lessening
           and
           shortening
           in
           their
           Eyes
           the
           Statures
           of
           other
           Men
           ,
           encreases
           their
           Prospect
           of
           a
           Boundless
           Field
           of
           Knowledge
           all
           around
           them
           ;
           the
           more
           of
           which
           they
           discover
           ,
           the
           more
           they
           find
           yet
           undiscover'd
           .
           But
           he
           that
           knows
           but
           little
           ,
           vainly
           thinks
           he
           knows
           every
           thing
           ,
           and
           judges
           all
           is
           empty
           and
           void
           that
           is
           without
           the
           Bounds
           of
           his
           scanty
           Horizon
           .
        
         
           Another
           great
           Vanity
           there
           is
           also
           in
           Pride
           ,
           which
           is
           ,
           That
           Men
           are
           frequently
           conceited
           and
           Proud
           of
           those
           things
           ,
           which
           they
           have
           the
           least
           share
           of
           ,
           and
           are
           fond
           of
           such
           Actions
           as
           do
           plainly
           discover
           their
           Defects
           .
           For
           usually
           those
           Men
           are
           most
           forward
           to
           talk
           of
           Learning
           ,
           who
           are
           least
           acquainted
           with
           Books
           ;
           and
           those
           make
           the
           greatest
           Noise
           about
           ,
           and
           Pretensions
           to
           Philosophy
           ,
           who
           have
           the
           least
           insight
           into
           Nature
           .
           Those
           who
           talk
           most
           of
           Certainty
           and
           Demonstration
           have
           usually
           the
           most
           confused
           Idea's
           ,
           and
           the
           most
           Superficial
           Notions
           of
           things
           ,
           and
           are
           the
           farthest
           of
           all
           Men
           from
           true
           Science
           .
           This
           is
           apparently
           seen
           in
           the
           Pretenders
           to
           Scepticism
           and
           Infidelity
           ,
           and
           in
           all
           the
           Atheistical
           Writers
           .
           No
           Men
           express
           themselves
           with
           such
           an
           insupportable
           
           Insolence
           as
           these
           
             New
             Lights
             ,
             these
             Reformers
             of
             our
             Philosophy
             and
             our
             Politicks
          
           ;
           who
           yet
           after
           all
           are
           
             Proud
             knowing
             nothing
          
           ,
           as
           St.
           Paul
           speaks
           ,
           Rom.
           1.21
           .
           
             But
             are
             vain
             in
             their
             imaginations
             ;
             their
             foolish
             heart
             is
             darkened
             ,
             and
             professing
             themselves
             to
             be
             wise
             ,
             they
             become
             fools
             .
             And
             therefore
             it
             is
             that
             the
             wisdom
             of
             God
             appears
             as
             foolishness
          
           to
           them
           ,
           because
           the
           
             carnal
             mind
             savoureth
             not
             the
             things
             that
             are
             of
             God.
             
          
        
         
           Tho'
           would
           Men
           but
           studiously
           apply
           themselves
           to
           consider
           of
           ,
           would
           they
           carefully
           and
           impartially
           examine
           into
           ,
           and
           would
           they
           but
           seriously
           make
           use
           of
           those
           Means
           that
           God
           hath
           graciously
           given
           Mankind
           ,
           in
           order
           to
           attain
           a
           sufficient
           Knowledge
           of
           his
           Nature
           and
           Perfections
           ;
           They
           would
           then
           find
           so
           much
           Beauty
           ,
           Wisdom
           ,
           Harmony
           ,
           and
           Excellency
           in
           this
           inexhaustible
           Fund
           of
           Knowledge
           ,
           as
           would
           sufficiently
           Reward
           their
           Pains
           and
           Endeavours
           .
           And
           this
           we
           may
           glory
           in
           ;
           this
           Knowledge
           will
           be
           the
           most
           noble
           and
           honourable
           that
           our
           Capacities
           can
           attain
           unto
           ;
           and
           in
           comparison
           of
           which
           ,
           there
           is
           no
           other
           Qualification
           and
           Excellence
           in
           our
           Natures
           at
           all
           valuable
           .
           For
           here
           we
           have
           an
           Object
           the
           greatest
           and
           most
           perfect
           that
           can
           be
           ,
           the
           more
           we
           know
           of
           which
           ,
           the
           more
           we
           shall
           exalt
           and
           perfect
           our selves
           .
           Here
           are
           no
           empty
           Speculations
           ;
           no
           
             difficiles
             Nugae
          
           ,
           no
           false
           Lights
           ,
           nor
           Phantastical
           Appearances
           ;
           but
           't
           is
           a
           real
           and
           substantial
           ,
           an
           useful
           and
           practical
           Knowledge
           ;
           a
           Knowledge
           that
           doth
           not
           only
           delight
           us
           for
           the
           present
           ,
           but
           which
           brings
           constant
           and
           lasting
           Satisfaction
           here
           ,
           and
           eternal
           Happiness
           hereafter
           .
           
             Let
             him
          
           therefore
           
             that
             glorieth
             ,
             glory
             in
             this
             ,
             that
             he
             understandeth
             and
             knoweth
             God
             ,
             that
             He
             is
             the
             Lord
             ,
             who
             exerciseth
             loving
             kindness
             ,
             
             judgment
             and
             righteousness
             in
             the
             earth
             ,
             for
             in
             these
             things
             do
             I
             delight
             ,
             saith
             the
             Lord.
          
           In
           which
           words
           ,
           there
           are
           these
           two
           Things
           chiefly
           considerable
           :
        
         
           I.
           A
           Supposition
           that
           God
           is
           capable
           of
           being
           known
           to
           us
           by
           his
           Attributes
           .
        
         
           II.
           An
           Account
           of
           some
           of
           those
           Attributes
           which
           he
           exerciseth
           in
           the
           Earth
           ,
           and
           in
           which
           he
           delights
           .
        
         
           Under
           which
           Two
           Heads
           ,
           I
           shall
           ,
           in
           pursuance
           of
           my
           general
           Design
           ,
           endeavour
           to
           Answer
           those
           Objections
           that
           Atheistical
           Men
           have
           brought
           against
           the
           Attributes
           and
           Perfections
           of
           the
           Divine
           Nature
           .
        
         
           I.
           Here
           is
           a
           Supposition
           that
           God
           is
           capable
           of
           being
           known
           to
           us
           by
           his
           Attributes
           .
           
             He
             that
             glorieth
             ,
             let
             him
             glory
             in
             this
             ,
             that
             he
             understandeth
             and
             knoweth
             God
             ,
             that
             he
             is
             the
             Lord
             ,
             who
             exerciseth
             loving
             kindness
             ,
             judgment
             and
             righteousness
             in
             the
             earth
             .
          
        
         
           'T
           is
           plainly
           supposed
           here
           ,
           That
           this
           Knowledge
           which
           we
           are
           directed
           to
           acquire
           ,
           is
           a
           possible
           Knowledge
           .
           God
           would
           not
           command
           us
           to
           understand
           him
           by
           his
           Attributes
           of
           Goodness
           ,
           Mercy
           and
           Justice
           ,
           which
           he
           continually
           
             exerciseth
             in
             the
             Earth
          
           ,
           if
           it
           were
           impossible
           for
           us
           to
           attain
           to
           it
           :
           
             He
             would
             not
             delight
             to
          
           do
           such
           Works
           in
           the
           World
           ,
           if
           nothing
           of
           them
           could
           be
           known
           ,
           nor
           himself
           by
           them
           .
           But
           the
           Psalmist
           tells
           us
           ,
           
             the
             Lord
             is
             known
             by
             his
             Works
             :
          
           And
           that
           
             the
             Heavens
             declare
             his
             Glory
             ,
             and
             the
             Firmament
             sheweth
             his
             handy-work
             :
          
           And
           St.
           Paul
           is
           express
           ,
           That
           
             the
             Invisible
             Things
             of
             Him
             are
             clearly
             seen
             ,
             being
             understood
             by
             the
             things
             that
             are
             made
             ,
             even
             his
             Eternal
             Power
             and
             Godhead
             .
          
        
         
         
           And
           indeed
           ,
           These
           Attributes
           of
           God
           are
           what
           is
           most
           and
           best
           known
           to
           us
           ,
           and
           from
           the
           certain
           Knowledge
           that
           we
           have
           of
           these
           ,
           we
           may
           be
           effectually
           assured
           of
           the
           Existence
           of
           some
           first
           Cause
           ,
           some
           Supream
           Being
           in
           whom
           all
           these
           Attributes
           and
           Perfections
           must
           inhere
           .
           The
           Infinite
           Nature
           ,
           indeed
           ,
           of
           This
           Divine
           Being
           is
           Incomprehensible
           to
           our
           shallow
           and
           scanty
           Understandings
           ,
           and
           we
           cannot
           by
           
             searching
             find
             it
             out
          
           ,
           nor
           
             discover
             the
             Almighty
             unto
             Perfection
          
           .
           But
           notwithstanding
           we
           have
           as
           certain
           a
           Knowledge
           ,
           and
           as
           clear
           Idea's
           of
           his
           Attributes
           as
           we
           have
           of
           any
           thing
           in
           the
           World.
           And
           
           Grotius's
           Gloss
           on
           this
           place
           is
           very
           just
           and
           proper
           :
           God
           doth
           not
           bid
           Men
           know
           him
           according
           to
           his
           Nature
           ,
           which
           exceeds
           Humane
           Capacity
           to
           do
           ,
           but
           according
           to
           those
           Attributes
           or
           Properties
           of
           his
           which
           relate
           to
           Mankind
           ,
           which
           the
           Hebrews
           call
           Middôth
           ,
           i.e.
           those
           Measures
           or
           Dimensions
           of
           Him
           which
           are
           proportionable
           to
           our
           Understandings
           and
           Capacities
           .
           And
           such
           his
           Attributes
           are
           ,
           for
           we
           see
           them
           visibly
           exerted
           in
           the
           Works
           of
           the
           Creation
           ,
           and
           we
           find
           them
           necessarily
           included
           in
           the
           Notion
           that
           we
           have
           of
           the
           Supream
           Being
           ,
           or
           the
           First
           Cause
           of
           all
           things
           ;
           as
           I
           have
           already
           shewed
           in
           another
           Discourse
           .
        
         
           But
           this
           ,
           some
           are
           pleased
           to
           deny
           ;
           and
           say
           ,
           That
           nothing
           at
           all
           can
           be
           known
           of
           God
           ,
           but
           only
           ,
           that
           he
           is
           :
           for
           his
           Nature
           is
           perfectly
           Incomprehensible
           ;
           that
           we
           do
           but
           dishonour
           God
           ,
           by
           pretending
           to
           Understand
           and
           to
           talk
           about
           his
           Attributes
           ;
           about
           which
           we
           can
           say
           nothing
           but
           only
           what
           serves
           to
           express
           our
           Astonishment
           ,
           Ignorance
           ,
           and
           Rusticity
           ;
           and
           therefore
           the
           Civil
           Magistrate
           ought
           to
           determine
           
           what
           Attributes
           shall
           be
           given
           to
           the
           Deity
           .
           This
           seems
           to
           be
           the
           Sense
           of
           Vaninus
           ,
           and
           is
           plainly
           of
           Mr.
           Hobbs
           ;
           and
           was
           before
           them
           of
           
             Sextus
             Empiricus
          
           .
           Which
           take
           in
           their
           own
           words
           :
        
         
           
             Non
             Deum
             melius
             Intelligimus
             quam
             per
             ea
             quae
             negamus
             nos
             Intelligere
             ,
          
           saith
           Vaninus
           (a)
           .
           Again
           ,
           
             Deum
             nullis
             tam
             plenè
             indicatum
             intelligimus
             Vocibus
             ,
             quàm
             iis
             quae
             Ignorantiam
             nostram
             praetendunt
             .
             We
             can
             have
             ,
          
           saith
           Mr.
           Hobbs
           ,
           
             no
             Conception
             of
             the
             Deity
             ,
             and
             consequently
             all
             his
             Attributes
             signifie
             only
             our
             Inability
             and
             Defect
             of
             Power
             to
             conceive
             any
             thing
             concerning
             Him
             ,
             except
             only
             this
             ,
             that
             there
             is
             a
             God
          
           (b)
           .
           And
           in
           another
           place
           ,
           saith
           he
           ,
           
             God's
             Attributes
             cannot
             signifie
             what
             he
             is
             ,
             but
             ought
             to
             signifie
             our
             desire
             to
             honour
             him
             ;
             but
             they
             that
             venture
             to
             reason
             of
             his
             Nature
             from
             these
             Attributes
             of
             honour
             ,
             losing
             their
             Vnderstanding
             in
             the
             very
             first
             Attempt
             ,
             fall
             from
             one
             Inconvenience
             to
             another
             without
             End
             and
             Number
             ,
             and
             do
             only
             discover
             their
             Astonishment
             and
             Rusticity
          
           (c)
           .
           Again
           ,
           
             When
             Men
          
           (
           saith
           he
           )
           
             out
             of
             Principles
             of
             Natural
             Reason
             dispute
             about
             the
             Attributes
             of
             God
             ,
             they
             do
             but
             dishonour
             him
             ;
             for
             in
             the
             Attributes
             we
             give
             to
             God
             ,
             we
             are
             not
             to
             consider
             Philosophical
             Truth
          
           (d)
           .
           And
           therefore
           he
           concludes
           ,
           
             That
             those
             Attributes
             which
             the
             Soveraign
             Power
             shall
             ordain
             in
             the
             Worship
             of
             God
             ,
             as
             signs
             of
             Honour
             ,
             ought
             to
             be
             taken
             and
             used
             for
             such
             by
             Private
             Men
             in
             their
             Publick
             Worship
          
           (e)
           .
           In
           which
           he
           agrees
           as
           he
           useth
           to
           do
           ,
           exactly
           with
           
             Sextus
             Empiricus
             ;
             who
             tells
             us
             that
             the
             Sceptick
             is
             in
             the
             right
             for
             asserting
             Gods
             according
             to
             the
             Laws
             and
             Custom
             of
             his
             Country
             ;
             and
             in
             paying
             them
             that
             veneration
             and
             worship
             which
             on
             the
             same
             account
             becomes
             due
             to
             them
             ,
             
             will
             not
             venture
             to
             determine
             any
             thing
             Philosophically
             about
             them
          
           (a)
           .
        
         
           Now
           from
           these
           Passages
           ,
           I
           think
           it
           appears
           plain
           enough
           ,
           that
           tho'
           these
           Men
           did
           in
           words
           pretend
           to
           own
           and
           acknowledge
           a
           God
           ,
           yet
           in
           Fact
           they
           were
           Atheists
           ,
           and
           had
           no
           true
           Belief
           of
           any
           such
           Being
           .
           For
           a
           Deity
           without
           the
           Attributes
           of
           Understanding
           and
           Wisdom
           ,
           without
           Ends
           or
           Design
           ;
           none
           of
           which
           Mr.
           Hobbs
           asserts
           expresly
           ,
           
             can
             be
             in
             God
          
           (b)
           ,
           is
           a
           Ridiculous
           stupid
           Being
           ,
           an
           Idol
           that
           every
           rational
           Agent
           must
           needs
           despise
           ,
           and
           which
           can
           never
           be
           the
           Object
           of
           any
           one's
           Adoration
           ,
           Love
           ,
           or
           Obedience
           .
           To
           assert
           therefore
           that
           the
           Attributes
           of
           God
           
             are
             not
             discoverable
             by
             Reason
             ,
             nor
             agreeable
             to
             Philosophical
             Truth
             ,
          
           but
           may
           be
           
             declared
             to
             be
             any
          
           thing
           which
           the
           
             Soveraign
             Power
          
           pleases
           to
           make
           them
           ;
           this
           is
           designedly
           to
           expose
           the
           Belief
           and
           Notion
           of
           a
           Deity
           ,
           and
           to
           render
           it
           so
           Precarious
           ,
           that
           it
           can
           be
           the
           Object
           of
           no
           Rational
           Man's
           Faith.
           And
           this
           last
           named
           Writer
           Treats
           the
           Deity
           after
           the
           same
           manner
           in
           most
           other
           Places
           of
           his
           Works
           ;
           He
           saith
           ,
           we
           
             must
             not
             say
             of
             Him
          
           that
           he
           is
           Finite
           ,
           that
           
             he
             hath
             figure
             Parts
             or
             Totality
             ,
          
           that
           
             he
             is
             here
             or
             there
          
           ,
           that
           
             he
             moveth
             or
             resteth
          
           ,
           or
           that
           
             we
             can
             conceive
             or
             know
             any
             thing
             of
             him
             ;
             for
             all
             this
             is
             to
             dishonour
             him
             :
          
           And
           yet
           to
           say
           that
           he
           is
           an
           
             Immaterial
             Substance
          
           ,
           that
           he
           is
           
             an
             Infinite
             and
             Eternal
             Spirit
          
           ,
           is
           ,
           he
           saith
           ,
           Nonsense
           ,
           and
           
             what
             destroys
             and
             contradicts
             it self
          
           .
           However
           he
           is
           willing
           to
           allow
           the
           word
           Immaterial
           or
           Spirit
           to
           be
           used
           towards
           God
           ,
           as
           a
           
             Mark
             of
             Honour
             and
             Respect
          
           .
        
         
           That
           is
           ,
           we
           may
           attribute
           to
           God
           what
           we
           know
           to
           be
           Nonsense
           and
           Contradiction
           ,
           and
           this
           is
           the
           Way
           
           to
           Honour
           him
           ;
           and
           to
           speak
           of
           him
           any
           other
           way
           ,
           is
           to
           Dishonour
           Him
           !
           Who
           doth
           not
           perceive
           that
           it
           was
           plainly
           the
           Design
           of
           this
           Writer
           to
           treat
           of
           the
           Deity
           after
           such
           a
           manner
           ,
           as
           should
           deprive
           Him
           of
           all
           Knowledge
           and
           Care
           of
           Humane
           Affairs
           ,
           and
           consequently
           ,
           effectually
           Banish
           out
           of
           Mens
           Minds
           a
           just
           Veneration
           for
           Him
           ,
           and
           Adoration
           of
           Him
           ?
           Such
           Men
           are
           the
           most
           Dangerous
           and
           Mischievous
           of
           all
           others
           ;
           
             Profess'd
             Atheists
          
           can
           do
           no
           great
           Harm
           ;
           for
           all
           Persons
           are
           aware
           of
           them
           ,
           and
           will
           justly
           abhor
           the
           Writings
           and
           Conversation
           of
           Men
           that
           say
           boldly
           there
           is
           no
           God.
           But
           there
           are
           but
           few
           such
           ;
           they
           have
           found
           a
           way
           to
           pass
           undiscovered
           under
           a
           fairer
           Dress
           and
           a
           softer
           Name
           :
           They
           pretend
           to
           be
           true
           Deists
           and
           
             sincere
             Cultivators
          
           of
           Natural
           Religion
           ;
           and
           to
           have
           a
           
             most
             Profound
             Respect
             for
             the
             Supream
             and
             Almighty
             Being
             :
          
           But
           when
           this
           
             Profound
             Respect
          
           comes
           to
           be
           throughly
           examined
           and
           duly
           understood
           ,
           it
           will
           appear
           to
           be
           the
           most
           abominable
           Abuse
           that
           can
           be
           ,
           and
           a
           most
           wicked
           and
           Blasphemous
           Idea
           of
           the
           Deity
           .
           For
           they
           make
           him
           either
           nothing
           but
           
             the
             Soul
             of
             the
             World
             ,
             Universal
             Matter
             ,
          
           or
           
             Natura
             Naturata
          
           ,
           a
           God
           that
           is
           an
           absolutely
           necessary
           Agent
           ,
           without
           any
           Rectitude
           in
           his
           Will
           ;
           without
           any
           Knowledge
           ,
           Wisdom
           ,
           Goodness
           ,
           Justice
           ,
           Mercy
           ,
           or
           Providence
           over
           his
           Works
           .
           But
           let
           such
           Persons
           take
           what
           Names
           they
           please
           upon
           themselves
           ,
           a
           little
           consideration
           will
           soon
           discover
           what
           they
           are
           in
           reality
           ;
           and
           ,
           I
           hope
           ,
           give
           Men
           a
           just
           abhorrence
           of
           such
           Notions
           ,
           tho'
           never
           so
           speciously
           put
           forth
           .
        
         
           But
           let
           us
           now
           proceed
           to
           examine
           what
           Ground
           there
           is
           from
           the
           Nature
           of
           the
           Thing
           ,
           for
           Men
           to
           
           advance
           such
           wicked
           Opinions
           ,
           and
           to
           shew
           the
           weakness
           and
           precariousness
           of
           them
           .
           And
           here
           it
           must
           be
           premised
           and
           taken
           for
           granted
           ,
           
             that
             there
             is
             a
             God.
          
           This
           is
           what
           the
           Persons
           I
           am
           now
           concerned
           with
           ,
           pretend
           to
           own
           ,
           and
           to
           acknowledge
           .
           Which
           being
           supposed
           :
           It
           appears
           very
           plain
           that
           we
           may
           have
           if
           we
           will
           ,
           and
           some
           Persons
           ,
           as
           I
           have
           shew'd
           (a)
           ,
           have
           always
           had
           ,
           a
           very
           clear
           Notion
           or
           Idea
           of
           the
           Attributes
           and
           Perfections
           of
           such
           a
           Being
           ;
           as
           also
           that
           they
           are
           fixed
           and
           
             immutable
             Properties
          
           in
           the
           Divine
           Nature
           .
           For
           by
           professing
           to
           believe
           a
           God
           ,
           they
           must
           mean
           ,
           if
           they
           mean
           any
           thing
           ,
           
             The
             first
             Cause
             and
             Author
             of
             all
             Things
             ,
             and
             the
             Governour
             and
             Disposer
             of
             them
             ;
             A
             Divine
             Being
             ,
             containing
             in
             himself
             all
             possible
             Perfections
             ;
             without
             being
             subject
             to
             any
             manner
             of
             Defect
             .
          
           This
           I
           have
           already
           hinted
           at
           in
           another
           place
           (b)
           ,
           and
           shall
           now
           more
           largely
           prove
           .
        
         
           So
           far
           is
           it
           from
           being
           true
           ,
           
             that
             we
             cannot
             reason
             of
             the
             Nature
             of
             God
             from
             his
             Attributes
             ,
             nor
             Discourse
             of
             those
             Attributes
             from
             our
             Reason
          
           ;
           That
           this
           seems
           to
           be
           the
           only
           proper
           Way
           of
           enquiring
           into
           the
           wonderful
           Depth
           of
           the
           Divine
           Perfections
           .
           I
           mean
           ,
           the
           only
           Way
           we
           have
           without
           Revelation
           ,
           for
           I
           am
           not
           now
           considering
           what
           God
           hath
           farther
           discovered
           of
           Himself
           to
           us
           by
           his
           Word
           .
           For
           tho'
           the
           Deity
           doth
           abound
           with
           Infinite
           Excellencies
           and
           Perfections
           ;
           yet
           by
           the
           Light
           of
           Nature
           we
           can
           discover
           those
           only
           ,
           of
           which
           he
           hath
           given
           us
           some
           Impression
           on
           our
           own
           Natures
           ;
           and
           these
           are
           the
           Scales
           and
           Proportions
           by
           which
           our
           Reason
           must
           measure
           the
           Divine
           Attributes
           and
           Perfections
           .
           For
           in
           order
           to
           gain
           good
           and
           true
           Notions
           of
           these
           ,
           we
           ought
           
           to
           take
           our
           Rise
           from
           those
           Perfections
           and
           Excellencies
           which
           we
           find
           in
           the
           Creatures
           ,
           and
           especially
           in
           our selves
           .
        
         
           There
           can
           be
           but
           two
           Ways
           of
           coming
           to
           the
           Knowledge
           of
           any
           thing
           ;
           by
           its
           Cause
           ,
           and
           by
           its
           Effects
           .
           'T
           is
           impossible
           for
           us
           to
           make
           use
           of
           the
           former
           of
           these
           ,
           in
           Reference
           to
           the
           Deity
           :
           For
           He
           being
           himself
           without
           Cause
           ,
           and
           the
           First
           Cause
           and
           Original
           of
           all
           Things
           cannot
           be
           known
           to
           us
           this
           Way
           .
           But
           by
           the
           second
           Way
           ,
           he
           very
           properly
           may
           be
           the
           Object
           of
           our
           Knowledge
           ,
           and
           we
           ought
           to
           apply
           our selves
           to
           this
           Method
           ,
           in
           order
           to
           understand
           the
           Attributes
           of
           God.
           For
           whatever
           Excellency
           or
           Perfection
           we
           can
           any
           way
           discover
           in
           the
           Effects
           of
           God
           in
           the
           World
           ,
           
             i.
             e.
          
           in
           the
           Works
           of
           the
           whole
           Creation
           ;
           the
           same
           we
           cannot
           but
           suppose
           must
           be
           in
           Him
           ,
           in
           the
           highest
           and
           most
           noble
           Proportion
           and
           Degree
           ;
           since
           they
           are
           all
           owing
           to
           ,
           and
           derived
           from
           Him.
           
        
         
           And
           if
           we
           take
           a
           serious
           and
           considerate
           View
           of
           the
           Excellencies
           and
           Perfections
           that
           are
           to
           be
           found
           in
           the
           Creatures
           ,
           or
           the
           Works
           of
           God
           in
           the
           World
           ;
           we
           shall
           find
           that
           they
           may
           be
           reducible
           to
           these
           Four
           general
           Heads
           ;
           
             Being
             or
             Substance
             ,
             Life
             ,
             Sensibility
             ,
          
           and
           Reason
           .
           All
           which
           we
           find
           to
           be
           in
           our selves
           ,
           and
           therefore
           they
           are
           at
           hand
           ,
           and
           ready
           to
           assist
           our
           Meditations
           ;
           and
           these
           will
           ,
           if
           duly
           considered
           ,
           lead
           us
           into
           a
           good
           Way
           of
           discovering
           the
           Attributes
           and
           Perfections
           of
           the
           Divine
           Nature
           .
           And
           I
           doubt
           not
           but
           a
           great
           Reason
           why
           Men
           have
           had
           and
           advanced
           wrong
           Notions
           of
           God
           ,
           hath
           been
           because
           they
           have
           had
           such
           of
           themselves
           ,
           and
           of
           those
           Perfections
           that
           are
           in
           our
           own
           Natures
           .
           Men
           that
           do
           not
           understand
           that
           the
           true
           
           Perfection
           of
           Humane
           Nature
           consists
           in
           Moral
           Goodness
           ,
           or
           in
           an
           Universal
           agreeableness
           of
           our
           Will
           to
           the
           Eternal
           Laws
           of
           Right
           Reason
           ,
           cannot
           conceive
           aright
           of
           the
           Attributes
           and
           Perfections
           of
           God
           :
           For
           they
           will
           be
           for
           making
           
             him
             like
             themselves
          
           ,
           guided
           by
           vehement
           Self-love
           ,
           and
           inordinate
           Will
           ,
           or
           whatever
           predominant
           Passions
           possess
           them
           .
        
         
           'T
           were
           easie
           to
           Trace
           this
           in
           the
           Epicurean
           Notion
           of
           a
           God
           dissolved
           in
           Ease
           and
           Sloth
           ,
           and
           who
           neglects
           the
           Government
           of
           the
           World
           ,
           to
           enjoy
           his
           own
           private
           Pleasures
           ;
           and
           in
           the
           Hobbian
           one
           of
           a
           Deity
           not
           guided
           by
           any
           Essential
           Rectitude
           of
           Will
           ,
           but
           only
           by
           Arbitrary
           ,
           Lawless
           ,
           and
           irrisistible
           Power
           ;
           for
           both
           these
           Opinions
           are
           exactly
           agreeable
           to
           the
           Genius
           and
           humours
           of
           their
           Authors
           and
           Propagators
           .
        
         
           But
           to
           proceed
           with
           our
           Deduction
           of
           the
           Divine
           Attributes
           from
           the
           Excellencies
           and
           Perfections
           which
           we
           find
           in
           our selves
           .
           1.
           
           If
           in
           the
           first
           place
           we
           consider
           Being
           ,
           and
           the
           high
           Perfections
           that
           do
           belong
           to
           it
           ;
           we
           shall
           find
           that
           they
           must
           needs
           be
           in
           the
           Deity
           ,
           who
           is
           the
           First
           and
           Supream
           Being
           ,
           and
           the
           Cause
           and
           Author
           of
           all
           others
           in
           the
           World
           ,
           in
           the
           utmost
           Perfection
           .
           Now
           the
           highest
           Perfections
           belonging
           unto
           Being
           ,
           we
           find
           to
           be
           these
           two
           :
           1.
           
           That
           it
           shall
           have
           an
           underivable
           and
           necessary
           Existence
           ,
           
             always
             be
          
           ,
           and
           never
           
             cease
             ,
             die
             ,
             terminate
          
           or
           be
           extinct
           ;
           and
           ,
           2.
           
           That
           it
           be
           Great
           and
           Ample
           as
           to
           its
           Extent
           ,
           in
           opposition
           to
           Littleness
           or
           Scantyness
           ,
           and
           to
           being
           
             Limited
             ,
             Circumscribed
             ,
             Bounded
          
           or
           Restrained
           by
           any
           Other
           Thing
           .
        
         
           And
           if
           we
           attribute
           these
           two
           Perfections
           to
           God
           ,
           thence
           will
           plainly
           Arise
           his
           Eternity
           ,
           and
           his
           Immensity
           or
           Omnipresence
           .
           For
           what
           cannot
           possibly
           
           cease
           to
           be
           ,
           but
           hath
           necessary
           Existence
           included
           in
           its
           Nature
           ,
           is
           Eternal
           .
           And
           what
           cannot
           be
           any
           way
           
             Limited
             ,
             Circumscribed
          
           or
           Restrained
           ,
           must
           needs
           be
           Boundless
           and
           Immense
           ,
           and
           present
           every
           where
           .
           And
           I
           dare
           say
           ,
           that
           these
           Notions
           of
           God's
           Eternity
           and
           Immensity
           ,
           do
           find
           an
           easie
           admission
           into
           ,
           and
           are
           firmly
           rooted
           in
           all
           considerate
           and
           unprejudiced
           Minds
           ;
           and
           who
           are
           not
           debauched
           by
           Sceptical
           and
           Atheistical
           Metaphysicks
           .
           For
           't
           is
           impossible
           for
           any
           one
           that
           thinks
           at
           all
           ,
           to
           have
           a
           Notion
           of
           a
           Deity
           that
           can
           die
           ,
           or
           
             cease
             to
             be
          
           ;
           or
           that
           is
           so
           confined
           and
           imprisoned
           in
           
             any
             one
             part
             of
             Space
          
           ,
           that
           he
           can
           extend
           himself
           no
           farther
           :
           No!
           it
           must
           be
           an
           Epicurean
           Stupefaction
           of
           Soul
           ,
           indeed
           ,
           that
           can
           induce
           a
           Man
           to
           fancy
           a
           Mortal
           or
           a
           
             Topical
             God
          
           ;
           one
           that
           may
           be
           slain
           ,
           or
           
             die
             of
             old
             Age
          
           ,
           or
           be
           shackled
           and
           confined
           to
           any
           one
           part
           of
           the
           Universe
           ,
           exclusive
           of
           the
           rest
           .
           And
           tho'
           a
           Man
           cannot
           find
           perhaps
           that
           he
           hath
           an
           adequate
           Idea
           of
           Eternity
           ;
           yet
           that
           God
           must
           be
           without
           Beginning
           or
           End
           ,
           he
           will
           readily
           allow
           ,
           as
           soon
           as
           he
           considers
           the
           Thing
           ;
           for
           he
           will
           perceive
           that
           the
           First
           Cause
           of
           all
           Things
           could
           not
           be
           caused
           by
           any
           thing
           else
           ,
           but
           must
           be
           Self-existent
           ,
           and
           without
           Beginning
           :
           and
           if
           nothing
           could
           cause
           his
           Being
           ,
           nothing
           can
           take
           it
           away
           neither
           ,
           and
           consequently
           he
           must
           be
           Everlasting
           or
           Eternal
           .
           And
           of
           this
           Attribute
           the
           Heathens
           had
           a
           clear
           Idea
           and
           Belief
           ,
           giving
           God
           the
           Title
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           Swearing
           usually
           by
           the
           
             Immortal
             Gods.
             Tully
          
           saith
           ,
           
             Deum
             nisi
             Sempiternum
             Intelligere
             quî
             possumus
             ?
          
           How
           can
           we
           conceive
           the
           Deity
           any
           otherwise
           than
           to
           be
           an
           Eternal
           Being
           .
           And
           Aristotle
           in
           many
           places
           makes
           Eternity
           Essential
           to
           the
           Idea
           of
           God
           ;
           and
           particularly
           ,
           Lib.
           2.
           
             de
             Coelo
          
           .
        
         
         
           And
           so
           as
           to
           Immensity
           or
           Omnipresence
           ,
           tho'
           he
           ,
           indeed
           ,
           cannot
           tell
           the
           manner
           how
           a
           Spirit
           or
           
             Immaterial
             Substance
          
           permeates
           Matter
           ,
           or
           is
           present
           to
           every
           part
           of
           it
           ;
           yet
           he
           will
           conclude
           that
           the
           Deity
           must
           some
           how
           or
           other
           actually
           fill
           and
           
             be
             present
             with
             all
          
           things
           ;
           since
           't
           is
           impossible
           he
           should
           be
           excluded
           any
           where
           ,
           or
           be
           in
           any
           respect
           bounded
           or
           limited
           ;
           as
           't
           is
           also
           that
           he
           should
           act
           or
           operate
           where
           he
           is
           not
           .
           Nor
           would
           ,
           I
           believe
           ,
           any
           free
           and
           unprejudiced
           Mind
           have
           recourse
           either
           to
           the
           Notion
           of
           God's
           being
           
             Universal
             Matter
          
           or
           
             Infinite
             Space
          
           ,
           in
           order
           to
           solve
           His
           Immensity
           or
           Omnipresence
           .
           For
           the
           former
           ,
           he
           would
           see
           ,
           necessarily
           makes
           the
           Deity
           materially
           divisible
           ,
           into
           Parts
           actually
           separated
           from
           each
           other
           ;
           and
           to
           be
           part
           of
           him
           here
           ,
           and
           part
           there
           ;
           which
           he
           could
           not
           but
           think
           monstrously
           absurd
           and
           impossible
           :
           and
           the
           latter
           renders
           God
           nothing
           at
           all
           ,
           but
           
             Imaginary
             Room
             ,
             Vacuity
          
           or
           Space
           ,
           in
           which
           Bodies
           are
           capable
           of
           Moving
           up
           and
           down
           ,
           or
           to
           and
           fro
           ,
           without
           hindrance
           or
           impediment
           from
           any
           Medium
           .
           Which
           how
           it
           should
           ,
           any
           more
           than
           the
           former
           account
           for
           the
           Energetical
           Power
           ,
           Wisdom
           ,
           Justice
           and
           Goodness
           of
           the
           Divine
           Nature
           ,
           (
           the
           noblest
           Perfections
           he
           can
           have
           any
           Idea
           of
           )
           't
           would
           be
           as
           impossible
           for
           him
           to
           conceive
           ,
           as
           it
           is
           for
           the
           Assertors
           of
           it
           to
           prove
           .
           The
           ancient
           Heathens
           allowed
           this
           Attribute
           of
           Immensity
           to
           the
           Deity
           ,
           by
           common
           consent
           .
           Tully
           tells
           us
           ,
           That
           Pythagoras
           asserted
           ,
           
             Deum
             esse
             animum
             per
             Naturam
             Rerum
             omnium
             intentum
             &
             comeantem
             ,
             De
             Nat.
             Deorum
             .
          
           And
           he
           cites
           it
           as
           the
           Opinion
           of
           
             Thales
             Milesius
             ;
             Deorum
             omnia
             esse
             Plena
             ,
          
           De
           Legib.
           lib.
           2.
           which
           Virgil
           also
           affirms
           expresly
           ,
           —
           
             Jovis
             omnia
             plena
          
           .
           And
           again
           ,
           
           
             Deum
             namque
             ire
             per
             omnes
             Terras
             tractusque
             maris
             ,
             coelumque
             profundum
             ,
          
           Georg.
           lib.
           4.
           
           And
           Seneca
           tells
           us
           ,
           That
           God
           is
           
             ubique
             &
             omnibus
             proesto
          
           (a)
           .
           And
           in
           another
           place
           (b)
           ,
           
             Quocunque
             te
             flexeris
             ,
             ibi
             Deum
             videbis
             Occurrentem
             tibi
             ,
             nihil
             ab
             illo
             vacat
             ,
             Opus
             suum
             ipse
             Implet
             .
          
        
         
           2.
           
           If
           we
           consider
           Life
           ;
           Another
           Perfection
           which
           we
           find
           in
           our selves
           ,
           we
           must
           needs
           conclude
           that
           this
           is
           in
           the
           Deity
           too
           ,
           who
           is
           the
           great
           Author
           and
           Fountain
           of
           Life
           ,
           in
           the
           highest
           Degree
           and
           Proportion
           imaginable
           .
           Now
           the
           Perfection
           of
           Life
           seems
           to
           consist
           in
           Activity
           ,
           or
           an
           
             Energetical
             Power
          
           to
           Act
           ,
           or
           Operate
           ;
           in
           opposition
           to
           
             Impotence
             ,
             Weakness
          
           ,
           or
           Inability
           .
           And
           this
           Perfection
           ,
           no
           one
           sure
           can
           possibly
           doubt
           to
           be
           in
           the
           Deity
           .
           For
           besides
           that
           't
           is
           impossible
           for
           us
           to
           conceive
           that
           Life
           and
           Activity
           in
           our selves
           can
           proceed
           from
           a
           Dead
           and
           Unactive
           Principle
           ;
           our
           Reason
           must
           needs
           reject
           the
           Notion
           of
           an
           Inanimate
           ,
           and
           Impotent
           Deity
           ,
           or
           of
           one
           that
           is
           any
           way
           defective
           in
           Power
           ,
           as
           soon
           as
           it
           can
           be
           proposed
           to
           it
           .
           Can
           we
           imagine
           that
           a
           Being
           from
           whom
           all
           Life
           ,
           Power
           and
           Energy
           is
           derived
           ,
           can
           be
           without
           it
           himself
           ?
           and
           that
           he
           who
           hath
           ,
           as
           Simplicius
           calls
           it
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           whole
           entire
           or
           perfect
           Power
           ,
           that
           hath
           all
           the
           Power
           of
           Nature
           at
           His
           Command
           ,
           can
           be
           unable
           to
           perform
           whatever
           is
           possible
           to
           be
           done
           ?
           that
           is
           ,
           whatever
           is
           agreeable
           to
           ,
           and
           consistent
           with
           ,
           the
           other
           Attributes
           of
           the
           Divine
           Nature
           ?
           And
           if
           so
           ,
           must
           not
           then
           such
           a
           Being
           be
           own'd
           to
           be
           Almighty
           or
           Omnipotent
           ?
           From
           whence
           we
           see
           another
           great
           Attribute
           doth
           plainly
           arise
           .
           And
           of
           this
           Attribute
           of
           the
           Deity
           ,
           there
           was
           a
           plain
           and
           clear
           Notion
           all
           along
           among
           the
           Heathen
           
           Writers
           ;
           as
           appears
           from
           Homer
           in
           many
           places
           ,
           who
           speaking
           of
           God
           ,
           says
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           The
           same
           thing
           also
           we
           have
           in
           the
           Fragments
           of
           Linus
           ,
           long
           before
           Him.
           And
           in
           Callimachus
           also
           ,
           in
           express
           words
           .
           As
           also
           in
           Agatho
           ,
           an
           Ancient
           Greek
           Poet
           cited
           by
           Aristotle
           in
           his
           Ethicks
           .
           So
           in
           Virgil
           and
           Ovid
           ,
           you
           have
           frequently
           the
           Title
           of
           
             Pater
             Omnipotens
          
           given
           to
           the
           Deity
           .
           And
           this
           Attribute
           of
           Infinite
           Power
           in
           God
           ,
           Epicurus
           set
           himself
           with
           all
           his
           might
           to
           confute
           ;
           denying
           there
           was
           any
           such
           thing
           as
           Infinite
           Power
           at
           all
           ;
           that
           thereby
           (
           says
           Lucretius
           ,
           lib.
           1.
           )
           he
           might
           take
           away
           Religion
           too
           .
        
         
           And
           from
           hence
           also
           his
           Eternity
           might
           be
           naturally
           deduced
           .
           For
           we
           cannot
           conceive
           this
           Life
           or
           Activity
           ,
           this
           Almighty
           Power
           that
           is
           in
           God
           ,
           can
           ever
           cease
           ,
           decay
           or
           determine
           ,
           any
           more
           than
           it
           can
           have
           had
           a
           beginning
           ,
           and
           consequently
           such
           a
           Being
           must
           
             necessarily
             Exist
             ,
             be
             Eternal
          
           ,
           or
           Endure
           and
           
             Live
             for
             Ever
          
           .
        
         
           3.
           
           If
           we
           proceed
           a
           little
           higher
           ,
           and
           consider
           Sensibility
           which
           is
           another
           great
           Perfection
           that
           we
           find
           in
           our selves
           ,
           and
           some
           other
           Creatures
           ,
           we
           must
           needs
           Attribute
           This
           also
           ,
           and
           that
           in
           the
           highest
           degree
           ,
           to
           the
           Divine
           Nature
           .
           I
           take
           this
           now
           in
           the
           general
           ,
           for
           that
           Power
           or
           Faculty
           whereby
           any
           Being
           is
           capable
           of
           
             taking
             Pleasure
          
           or
           
             feeling
             Pain
          
           .
           And
           such
           a
           Sensibility
           ,
           or
           something
           Analogous
           to
           it
           ,
           we
           cannot
           but
           think
           God
           must
           have
           in
           the
           most
           exquisite
           Perfection
           ,
           since
           our
           Own
           ,
           as
           well
           as
           that
           of
           all
           other
           Creatures
           ,
           must
           be
           derived
           from
           Him.
           And
           tho'
           ,
           indeed
           ,
           we
           ought
           to
           think
           that
           the
           Infinite
           Perfection
           of
           his
           Nature
           secures
           him
           from
           all
           Possibility
           of
           feeling
           Pain
           ,
           (
           since
           nothing
           can
           contradict
           his
           Will
           ,
           run
           
           counter
           to
           his
           Desires
           ,
           or
           frustrate
           his
           Expectations
           )
           yet
           we
           have
           no
           reason
           to
           suppose
           the
           Deity
           insensible
           of
           Pleasure
           ;
           but
           may
           justly
           conclude
           from
           hence
           ,
           that
           he
           is
           always
           most
           perfectly
           happy
           .
           For
           he
           contains
           in
           Himself
           all
           Possible
           Good
           and
           Infinite
           Excellencies
           and
           Perfection
           ,
           and
           of
           this
           He
           is
           most
           exquisitely
           sensible
           ,
           and
           consequently
           must
           eternally
           be
           Pleased
           and
           delighted
           with
           himself
           in
           the
           Enjoyment
           of
           his
           own
           Infinite
           Fulness
           :
           And
           this
           Notion
           many
           of
           the
           Heathens
           had
           of
           God
           ,
           that
           he
           was
           a
           most
           Happy
           Being
           ;
           stiling
           Him
           frequently
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
        
         
           4.
           
           But
           the
           Highest
           Perfection
           which
           we
           can
           discover
           in
           our selves
           ,
           and
           in
           any
           created
           Beings
           whatever
           ,
           is
           Reason
           .
           And
           this
           ,
           no
           doubt
           ,
           we
           ought
           also
           to
           attribute
           to
           God
           in
           the
           highest
           Degree
           and
           Perfection
           .
           Now
           the
           Perfection
           of
           Reason
           seems
           to
           consist
           in
           these
           two
           Things
           :
        
         
           1.
           
           In
           Knowledge
           and
           Wisdom
           in
           the
           Understanding
           Faculty
           .
           And
           ,
        
         
           2.
           
           In
           Rectitude
           or
           Righteousness
           in
           the
           Will.
           
        
         
           All
           which
           we
           cannot
           but
           suppose
           the
           Divine
           Nature
           to
           be
           perfectly
           endowed
           with
           .
           And
           first
           as
           to
           Knowledge
           and
           Wisdom
           ;
           The
           former
           of
           which
           ,
           implies
           an
           Understanding
           of
           things
           as
           they
           are
           in
           themselves
           ,
           according
           to
           their
           true
           Natures
           and
           Properties
           :
           And
           the
           latter
           ,
           a
           considering
           of
           them
           as
           to
           their
           Relations
           to
           ,
           and
           Dependances
           upon
           one
           another
           ;
           or
           in
           other
           words
           ,
           according
           as
           they
           are
           fit
           or
           qualified
           to
           be
           Ends
           or
           Means
           .
        
         
           And
           these
           must
           certainly
           be
           in
           God
           ,
           for
           the
           same
           reason
           that
           we
           have
           found
           in
           Him
           the
           other
           Perfections
           above-mentioned
           .
           To
           the
           Deity
           therefore
           ,
           
           from
           this
           Consideration
           ,
           we
           ought
           to
           Attribute
           Omniscience
           ,
           and
           Infinite
           ,
           or
           
             most
             perfect
             Wisdom
          
           ;
           for
           no
           doubt
           we
           ought
           to
           conclude
           ,
           That
           the
           Deity
           both
           
             knows
             every
             thing
             according
             to
             its
             Nature
             ,
          
           and
           also
           
             understands
             its
             Usefulness
             and
             Subservience
             to
             any
             End
             ,
             Design
          
           or
           Purpose
           whatsoever
           .
           And
           therefore
           it
           was
           as
           stupidly
           or
           impiously
           said
           by
           Mr.
           Hobbs
           ,
           That
           there
           can
           be
           
             no
             such
             thing
             as
             Knowledge
             in
             God
             ,
          
           and
           
             that
             he
             can
             have
             no
             Ends.
          
           For
           I
           cannot
           imagine
           there
           can
           one
           so
           grossly
           Ignorant
           and
           Foolish
           be
           found
           among
           Mankind
           ,
           who
           doth
           really
           believe
           there
           can
           be
           an
           ignorant
           or
           a
           
             foolish
             God
          
           ;
           and
           who
           would
           not
           abhor
           such
           a
           Position
           as
           monstrously
           absurd
           and
           impossible
           .
           A
           Man
           must
           be
           a
           long
           while
           conversant
           with
           
             Atheistical
             and
             Sceptical
             Philosophy
          
           ,
           before
           he
           can
           grow
           so
           dull
           as
           not
           to
           perceive
           the
           force
           and
           Power
           of
           the
           Psalmists
           Logick
           and
           reasoning
           in
           Psal.
           94.
           v.
           8
           ,
           9
           ,
           &c.
           and
           he
           must
           be
           very
           
             Studiously
             brutish
          
           and
           
             Learnedly
             foolish
          
           ,
           before
           he
           can
           think
           
             that
             he
             that
             planted
             the
             Ear
             ,
             should
             not
             be
             able
             to
             hear
             himself
             ;
             and
             that
             he
             that
             formed
             the
             Eye
             should
             not
             see
             ;
             and
             that
             he
             that
             gave
             and
             taught
             all
             Knowledge
             to
             Men
             should
             have
             none
             himself
             .
          
        
         
           The
           mighty
           Reason
           that
           Mr.
           Hobbs
           is
           pleased
           to
           give
           ,
           
             Why
             there
             can
             be
             no
             Understanding
             in
             God
             is
             ,
             because
             that
             Faculty
             being
             in
             us
             nothing
             but
             a
             Tumult
             of
             Mind
             ,
             raised
             by
             External
             Things
             that
             press
             the
             Organical
             Parts
             of
             our
             Bodies
          
           (a)
           ,
           there
           can
           be
           
             no
             such
             thing
             in
             God.
          
           And
           in
           other
           places
           ,
           he
           sagaciously
           determines
           ,
           
             that
             't
             is
             impossible
             to
             hear
             without
             Ears
             ,
             to
             see
             without
             Eyes
             ,
             and
             to
             Understand
             without
             Brains
             ,
             none
             of
             which
             God
             hath
          
           ;
           and
           therefore
           must
           be
           Ignorant
           and
           Stupid
           .
           But
           ,
           methinks
           ,
           't
           is
           very
           hardly
           
           done
           of
           Him
           ,
           to
           determine
           the
           Deity
           to
           be
           Corporeal
           ,
           and
           yet
           to
           assign
           Him
           none
           of
           these
           Material
           Organs
           in
           order
           to
           make
           him
           an
           
             Intelligent
             Being
          
           .
           Why
           should
           not
           the
           same
           Matter
           which
           is
           able
           to
           form
           the
           Mechanick
           Understanding
           of
           so
           great
           a
           Philosopher
           ,
           be
           capable
           of
           being
           modified
           as
           Intelligently
           in
           the
           Divine
           Nature
           ?
           Must
           the
           Deity
           have
           the
           worst
           and
           most
           stupid
           Body
           of
           All
           others
           ?
           Into
           what
           abominable
           Absurdities
           will
           such
           Principles
           as
           these
           lead
           a
           Man
           !
           or
           rather
           into
           what
           abominable
           Impieties
           and
           Blasphemies
           will
           Vice
           and
           Pride
           hurry
           him
           !
           He
           doth
           
             not
             only
             think
             wickedly
             that
             the
             Deity
             is
             such
             an
             one
             as
             himself
             ,
          
           but
           infinitely
           worse
           ;
           
             a
             Corporeal
             Being
             that
             hath
             less
             and
             fewer
             Perfections
             than
             a
             Corporeal
             Man
             !
          
           But
           I
           must
           not
           dwell
           on
           shewing
           the
           Design
           of
           this
           Writer
           ,
           having
           sufficiently
           done
           it
           already
           .
           I
           shall
           only
           now
           add
           ,
           that
           I
           think
           I
           have
           already
           proved
           that
           Matter
           alone
           cannot
           think
           ,
           know
           ,
           nor
           understand
           ;
           and
           therefore
           it
           is
           not
           Mens
           Brains
           ,
           but
           their
           Soul
           that
           hath
           this
           Intelligent
           Power
           ;
           and
           no
           doubt
           an
           
             Infinite
             and
             Immaterial
             Mind
          
           ,
           needs
           not
           any
           
             Material
             Organs
          
           to
           convey
           Knowledge
           to
           him
           ,
           in
           whom
           all
           the
           Treasures
           of
           Wisdom
           and
           Knowledge
           do
           Inhabit
           ,
           and
           from
           whom
           they
           are
           all
           derived
           and
           do
           proceed
           .
        
         
           And
           there
           was
           ,
           Anciently
           amongst
           the
           Heathens
           ,
           a
           clear
           belief
           of
           the
           Infinite
           Knowledge
           and
           Wisdom
           of
           God.
           Tully
           tells
           us
           ,
           that
           Thales
           used
           commonly
           to
           say
           ,
           
             Deos
             omnia
             cernere
          
           ,
           the
           Gods
           behold
           or
           know
           all
           things
           .
           And
           Seneca
           saith
           ,
           
             Deo
             nihil
             Clausum
             est
             ;
             interest
             Animis
             nostris
             ,
             &
             mediis
             cogitationibus
             intervenit
             .
          
           And
           as
           to
           the
           Wisdom
           of
           God
           ,
           Tully
           deduces
           it
           after
           the
           same
           manner
           as
           we
           now
           have
           done
           ,
           by
           
           attributing
           the
           Excellencies
           of
           the
           Creature
           to
           the
           Deity
           in
           the
           Highest
           Perfection
           .
           
             Sapiens
             est
             Homo
          
           ,
           saith
           he
           ,
           
             &
             propterea
             Deus
          
           ;
           Man
           hath
           Wisdom
           ,
           and
           therefore
           God
           ,
           from
           whom
           the
           Wisdom
           in
           Man
           is
           derived
           ,
           must
           needs
           have
           it
           himself
           .
           But
           again
           ,
           As
           we
           must
           attribute
           to
           God
           Infinite
           Knowledge
           and
           Wisdom
           ;
           so
           we
           must
           
             Rectitude
             of
             Will
          
           or
           
             Perfect
             Righteousness
          
           too
           .
           And
           since
           the
           Rectitude
           of
           the
           Will
           consists
           in
           an
           exact
           Conformity
           of
           it
           and
           all
           its
           Affections
           to
           the
           Impartial
           Rule
           of
           Right
           Reason
           ;
           we
           cannot
           but
           suppose
           also
           ,
           that
           the
           Will
           of
           God
           is
           in
           a
           most
           exquisite
           Conformity
           to
           the
           Dictates
           of
           his
           Unerring
           Reason
           ;
           and
           that
           the
           Deity
           doth
           in
           every
           respect
           act
           exactly
           agreeable
           thereunto
           .
           And
           by
           this
           means
           we
           shall
           find
           that
           God
           must
           be
           Just
           and
           Righteous
           in
           all
           his
           Proceedings
           ,
           
             and
             that
             he
             always
             executeth
             Justice
             and
             Righteousness
             in
             the
             Earth
             ,
             and
             delights
             in
             these
             things
             .
          
           Our
           Adversaries
           ,
           indeed
           ,
           do
           assert
           ,
           That
           there
           is
           no
           such
           thing
           
             as
             any
             distinction
             between
             Good
             and
             Evil
             ,
             Just
             and
             Vnjust
             ,
             that
             can
             be
             taken
             from
             any
             common
             Rule
             ,
             or
             from
             the
             Objects
             themselves
             ;
             but
             only
             with
             Relation
             to
             the
             Person
             that
             useth
             them
             ;
             who
             calls
             that
             Good
             which
             he
             loves
             ,
             and
             that
             Evil
             which
             he
             hates
          
           (a)
           .
           That
           
             God
             doth
             every
             thing
             by
             his
             Irresisistible
             Power
          
           ;
           and
           that
           in
           
             that
             is
             founded
             our
             Obedience
             to
             Him
             ,
             and
             not
             in
             any
             Principle
             of
             Gratitude
             to
             him
             (
             b
             )
             for
             Benefits
             which
             we
             have
             received
             from
             him
             .
          
           (q)
           That
           
             Justice
             is
             founded
             in
             Power
             ,
             and
             that
             whatever
             is
             Enacted
             by
             a
             Soveraign
             Power
             can't
             be
             Unjust
             .
          
           The
           Groundlessness
           of
           which
           Impious
           and
           Dangerous
           Notions
           ,
           I
           shall
           fully
           shew
           in
           a
           subsequent
           Discourse
           ;
           and
           therefore
           shall
           only
           now
           observe
           ,
           that
           this
           Way
           of
           depriving
           the
           Deity
           of
           these
           most
           excellent
           
           and
           lovely
           Attributes
           of
           Justice
           and
           Goodness
           ,
           and
           making
           Him
           to
           Act
           only
           according
           to
           the
           Arbitrary
           Dictates
           of
           Irresistible
           Power
           ,
           gives
           us
           the
           Notion
           of
           a
           Devil
           instead
           of
           a
           Deity
           ,
           of
           an
           absolute
           Tyrant
           ,
           instead
           of
           a
           righteous
           Governour
           of
           the
           World
           ;
           and
           is
           directly
           contrary
           to
           the
           Sober
           and
           Considerate
           Sentiments
           of
           all
           Mankind
           *
           ,
           in
           whose
           Minds
           a
           plain
           Distinction
           between
           Good
           and
           Evil
           is
           founded
           ,
           and
           who
           can
           never
           be
           brought
           without
           doing
           great
           violence
           to
           themselves
           ,
           to
           assert
           that
           the
           Deity
           is
           not
           guided
           in
           all
           things
           by
           the
           Eternal
           Rules
           of
           Truth
           and
           Justice
           ,
           and
           
             that
             the
             Judge
             of
             all
             the
             Earth
             should
             not
             do
             right
             .
          
           They
           see
           the
           comliness
           and
           loveliness
           that
           there
           is
           in
           good
           and
           just
           Actions
           among
           Men
           ;
           and
           therefore
           cannot
           suppose
           that
           an
           Infinite
           and
           Almighty
           Being
           can
           do
           any
           thing
           contrary
           to
           them
           ;
           they
           are
           sensible
           that
           Deviations
           from
           those
           Rules
           proceed
           only
           from
           the
           Defects
           and
           Imperfections
           that
           are
           in
           our
           Natures
           ;
           but
           that
           God
           ,
           who
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           who
           
             possesseth
             and
             sustaineth
             all
             things
          
           ,
           cannot
           make
           use
           of
           any
           indirect
           Means
           to
           procure
           himself
           Happiness
           ,
           or
           to
           slave
           off
           Misery
           ;
           since
           the
           Perfection
           of
           his
           Nature
           gives
           him
           all
           the
           one
           ,
           and
           secures
           him
           from
           all
           the
           other
           .
           And
           they
           which
           certainly
           never
           believe
           that
           God
           will
           do
           any
           Action
           ,
           that
           they
           do
           not
           think
           suitable
           to
           be
           
           done
           by
           a
           good
           and
           just
           Man
           ;
           But
           will
           on
           just
           Grounds
           conclude
           ,
           That
           whatever
           Excellence
           or
           Perfections
           they
           can
           any
           way
           discover
           to
           be
           in
           a
           Good
           Man
           ,
           must
           needs
           be
           in
           the
           highest
           Proportion
           in
           God
           ,
           and
           consequently
           that
           the
           Deity
           must
           be
           most
           
             Righteous
             ,
             Just
             and
             Good
             ,
             and
             most
             Kind
             ,
             Merciful
             and
             Gracious
             in
             all
             his
             Dealings
             with
             his
             Creatures
             .
          
        
         
           And
           thus
           we
           see
           how
           by
           considering
           the
           Excellencies
           and
           Perfections
           which
           we
           find
           in
           our selves
           ,
           and
           attributing
           them
           in
           the
           Highest
           Proportion
           to
           that
           Supream
           Being
           the
           Deity
           ,
           from
           whence
           they
           must
           all
           be
           derived
           ;
           we
           may
           attain
           to
           a
           good
           and
           clear
           Knowledge
           of
           the
           Properties
           and
           Attributes
           of
           the
           Divine
           Nature
           :
           We
           may
           find
           them
           to
           be
           such
           as
           are
           agreeable
           to
           the
           plainest
           Reason
           and
           to
           Philosophical
           Truth
           :
           and
           consequently
           conclude
           ,
           that
           they
           can
           have
           no
           such
           weak
           and
           precarious
           Foundation
           as
           the
           
             Order
             of
             the
             Civil
             Power
          
           ,
           and
           the
           Will
           of
           the
           
             Supream
             Magistrate
          
           .
        
         
           And
           were
           it
           now
           my
           Business
           ,
           't
           were
           very
           easie
           from
           hence
           to
           shew
           also
           the
           
             True
             Foundation
             of
             Religious
             Worship
          
           ;
           that
           it
           doth
           depend
           on
           the
           Right
           Apprehensions
           and
           Notions
           that
           we
           have
           of
           the
           Attributes
           of
           God
           ;
           and
           that
           our
           Obedience
           to
           Him
           ,
           is
           founded
           in
           our
           Gratitude
           to
           him
           for
           the
           Benefits
           which
           we
           receive
           from
           Him
           ,
           and
           consequently
           is
           
             our
             Reasonable
             Service
          
           .
           But
           the
           Proof
           of
           this
           will
           be
           more
           proper
           in
           another
           Place
           .
        
         
           FINIS
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A45647-e170
           
             (a)
             
               Amphitheatr
               .
               Provid
               .
               Aetern
            
             .
             p.
             9.
             
          
           
             (b)
             Humane
             Nature
             ,
             p.
             69.
             
          
           
             (c)
             Leviath
             .
             p.
             374.
             
          
           
             (d)
             Leviath
             .
             p.
             191.
             
          
           
             (e)
             Leviath
             .
             p.
             192.
             
          
           
             (a)
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Adv.
             Math.
             p.
             317.
             
          
           
             (b)
             Leviath
             .
             p.
             190.
             
          
           
             (a)
             Sermon
             4
             th
             .
             and
             5
             th
             .
          
           
             (b)
             In
             my
             Second
             Sermon
             
          
           
             (a)
             Ep.
             95.
             
          
           
             (b)
             
               De
               Benef.
               lib.
            
             4.
             
          
           
             (a)
             Leviath
             .
             p.
             190.
             
          
           
             (a)
             Leviath
             .
             p.
             24
             ,
             63
             ,
             64
             ,
             
               Spinozae
               Oper.
               Posth
            
             .
             p.
             37.
             
          
           
             (q)
             Leviath
             .
             p.
             187.
             
          
           
             *
             
               Plato
               calls
               the
               Deity
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               very
               Idea
               or
               Essence
               of
               Good.
               And
               herein
               he
               seems
               to
               have
               followed
               the
               Pythagoreans
               and
               
                 Timaeus
                 Locrus
              
               in
               particular
               :
               Who
               asserts
               of
               Mind
               ,
               according
               to
               him
               the
               first
               Principle
               of
               the
               Universe
               ,
               that
               it
               is
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               of
               the
               Nature
               of
               Good
               :
               And
               saith
               further
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               that
               they
               call
               it
               God
               ,
               and
               the
               Principle
               of
               the
               best
               things
               .
            
             
               Aristotle
               also
               reckons
               
                 Moral
                 Goodness
              
               among
               the
               Perfections
               of
               the
               Divine
               Nature
               :
               And
               Plutarch
               saith
               ,
               't
               is
               one
               of
               the
               chiefest
               Excellencies
               in
               the
               Deity
               ;
               and
               that
               on
               this
               account
               it
               is
               that
               Men
               love
               and
               honour
               Him.
               
            
             
               Hierocles
               
                 in
                 Carm.
                 Pythagor
              
               .
               asserts
               the
               Deity
               to
               be
               
                 Essentially
                 Good
              
               ,
               and
               not
               by
               Accidental
               or
               External
               Motives
               .