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IN SEVEN DIALOGUES. CONTAINING AN APOLOGY FOR THE CHRISTIAN RELIGION, AGAINST THOSE WHO ARE CALLED FREE-THINKERS. 3. \^- By GEORGE BERKLEY, d. d. Author of a Treatife concerning the principles cf Human Knoivledge^ and various other Worksy chiefly in defence of CbrifHanity^ <^g°'i^fl Athe'fls and Jnfldds. They have forfaken me the Fountain of living waters, and hewed them out cifterns, broken citterns, that can hold no water. Jerem. ii. 13. Sin mortuus, ut quidam minuti Philofophi cenfent, nihil fentiam, non vereor ne hunc errorem meiim mortui Philofophi irrideant. Cicero. THE FIRST AMERICAN, FROM THE FOURTH LONDON EDITION. For increase COOKE & Co.^New-Haven, 6 CHARACTER OF THE WORK. THE MINUTE PHILOSOPHER is an able defence of Divine Revelation. The vvri- ter is the celebrated BERKLEY, Bifhop of Cloyne; univr.rfally confidered as one of the firft Philofophers, who have appeared in any age, or country. For the difcuffion of this fubjed he was better qualified than almoft any other man, by his pre-eminent talents, both natural and acquired ; particularly by his great learning and fingular powers of reafoning. This work is an illuftrious proof of thofe talents, and may be coniiddred as a ftore-houfe, whence many fucceeding writers have drawn their materials, and their arguments. The Minute Philofopher confids of a feries of dialogues, involving mod of the important topics in the debate between Chriilians and Infidels ; the principal arguments by v,-hich Chriftianity is defended, and the principal objedions with which it has been oppofed. The reafoning is clear, found, and conclufive ; and has never been anfwered. The charaders of the difputants are well chofen, and ably fupported ; and their converfation is fpirited and nr.tnral. The work is of courfe highly entertain- ing, as well as convincing. In the charader of Euphrannr, particularly, the wTiter has given, perhaps, the beft example of the Socratic manner of reafoning, which can^be found. Warton obferves, that the club, compofed of Pope, Swift, Bolingbroke, &c. re- garded this work, in fpiteof the prejudices of fome of them, as a mafterly performance ; not indeed, when firft prefented to them, for they did not underftand it ; but afterwards, when thoroughly explained by its Author, who knev^r more of this, and moil other moral fubjeds, than all of them united. In a word. The MLiute Pliilofopher may be confidently recommended, as a perform- ance of the firft merit, to all, who love to read the beft reafonings, on the moft im- portant fubjeds. TIMOTH'/ DWIGHT. Yale College,! Dec. 23, iSoz. ©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©30©©©©©©© 941CJ.9 ==*^ ADVE RTISEMENT ^ HE Author's defign being to confider the free- thinker'hi the various lights of ^.theift, libertine, enthufi- aft, fcorner, critic, metaphyfician, fatalift, and fceptic, it muft not therefore be imagined, that every one of thefe charaaers agrees with every individual free-thinker, no more being implied, than that each part agrees with fome or other of the feft. There may poiTibly be a reader who ihall think the charader of atheia agrees with none : But though it hath been often faid, there is no fuch thing as a fpeculative atheift •, yet we muft alldw, there are feveral atheifts wliu prctciad to fpeculation. This the author knows to be true ; and is well aflured, that nnp nf the moft noted writers againft chrlftianity in our times, declared he had found out a demonftration againft the being of a God, And he doubts not, whoever will be at the pains to inform himfelf, by a general converfation, as well as books, of the principles and tenets of our modern free-thinkers, will fee too much caufe to be perfuaded that nothing in the enfu- ing charaders is beyond the life. As the author hath not Confined himfelf to write againft books alone, fo he thinks it neceffary to make this decla- ration. It muft net therefore be thought, that authors are mifreprefented, if every notion of Aldphronox Lyf.cks ADVERTISEMENT. is not found preclfely in them. A gentleman, in private conference, may be fuppofed to fpeak plainer than others write, to improve on their hints, and draw concluGons from their principles. Whatever they pretend, it is the author's opinion, that all thofe who write either explicitly or by infmuation againft the dignity, freedom, and immortality of the hu- man foul, may fo far forth be juftly faid to unhinge the principles of morality, and deflroy the means of making men reafonably virtuous. Much is to be apprehended from that quarter againft the intercfts of virtue. Wheth- er the apprehenfion of a certain admired writer,* that the caufe of virtue is likely to fufFer lefs from its witty antago- nifts, than from its tender nurfes, who are apt to overlay it, and kill it with excefs of care and cherifhing, and make it a mercenary thing by talking fo much of its rewards : whether, 1 lay, this apprehenfion be fo well founded, the reader may determine. ^ * * ^Jfa^ on the freedom of -wit and fmmort Part II, Sed; 3. THE CONTENTS. ..<»<..<..<..<Q>...^^^>«..<Q>..>..>~>..>" The first DIALOGUE. SECT. I. IntroduBion, ^. Aim and Endeavors of Free-thinkers, 3 . Oppofed by the Clergy. 4. Liberty of Free-thinking, 5. Farther Account of the VieivS of Free-thinkers, 6. The Progrefs of a Free-thinker toivards Atheifm, 7. Joint Impojiure of the Priejl and Magijirate, 8. The Free-thinker^ s Method in making Converts and Dif- coveries. 9. The Atheifl alone Free, His Senfe of natural Good and Evil. 10. Modern Free-thinkers more properly named Minute Philofophers. 1 1 . Minute Philofophers^ what fort of Men^ and how educated, 12. Their Numbers, Progrefs, and Tenets. 13. Compared with other Philofophers* 14. What Things and Notions to be efleemed Natural. 15. Truth the fame, mtivithflanding Diverfty of Opinion:. 16. Rule and Msafure of moral Truths. viii CONTENTS. ^ The second DIALOGUE. Se6t. I . Vulgar Error y That Vice is hurtful. 2. 'The Benefit of Drunkennefsy Gaming and Whoring. 3 . Prejudice againjl Vice ivearing off. 4. Its UJefulnefs illufirated in the Infiances of Callicles and Telefiila. 5. The Reafoning of LyGcles in behalf of Vice examined. 6. IVrong to punifh Acfions when the DoCirines whence the^ fionv are tolerated. 7. Hazardous Experiment of the Minute Philofophers, 8. Their DoFtrine of Circulation and Revolution, 9. Their fenfe of a Reformation. I o. Riches alone not the Public Weal. 11. Authority of Minute Philofophers : Their Prejudice agai?ifi Religion. 12. EffeBs of Luxury : Virtue, whether notional i' 1 3 . Pleafure of Senfe. 14. What fort of Pleafure mofl natural to Man. 15. Dignity of Human Nature. 16. Pleafure miftaken. 17. AmufementSy Mifery, and Cowardife of Minute Philo- fophers. 1 8. Rakes cannot reckon. 19. Abilities and Succefs of Minute Philofophers. 20. Happy EffeBs of the Minute Philofophy in particular Infiances, 21. Their free Notions about Goverfimetit. 22. England the proper Soil for Alinute Philofophy. 23. The Policy and Addrefs of its Profejfors. 24. Merit of Minute Philofophers towards the Public. 25. Their Notions and Character. 26. Their Tendency towards Popery and Slavery. The third DIALOGUE. Sect. I. Alciphron'j- account of Honor. 2. CharaBer and ConduB of Men of Honor. CONTENTS. IX 3 . Senfe of moral Beauty, 4. The Honejium or to kalon of the Ancients, 5. Tafle for moral Beauty whether a fure Guide or Rule. 6. Minute Philofephers ravijfjed ivith the Abjlradl Beauty of Virtue. 7. Their Virtue alone difinterefled and heroic. 8. Beauty of fenfthle ObjeBsy what, and how perceived* 9. The Idea of Beauty explained by Painting and Architect ture. '10. Beauty of the moral Syjlem^ wherein it confifls. 11. It fuppofeth a Providence. 12. Influence of to kalon and to prepon. 13. Enthuftafm o/'Cratylus compared with the Sentiments of Ariftotle. 14. Compared with the Stoical Principles. 15. Minute Philofephers y their Talent for Raillery and Rid- icule. 16. The Wifdom of thofe who make Virtue alone its own Reward. The fourth DIALOGUE. Se£t. I. Prejudices concerning a Deity. 2. Rules laid down by Alciphron to be cbferved in proving a God. 3. What fort of Proof he expeBs. 4. Whence we colkB the Being of other Thinking Indi- viduals. 5. The fame Method a ioxtion proves the Being of God. 6. AlciiphYon's fecond Thoughts on this Point. 7. Gcdf peaks to Men. 8. How Diftance is perceived by Sight. 9. The proper ObjeEls of Sight at no dlflance. 10. Lights y Shades^ and Colours^ varioufy combined form a Lan^uacre. 1 1. The Signification of this Langiinge learned by Experiejice. 1 2. God explaiTieth himfelfto the Eyes of Men by the arbitrary Ufe offenfble Signs. X CONTENTS. 13. The Prejudice and two-fold AfpeB of a Minute Phik" fopher, 14. Gcd prefentto Mankind^ informsyadmomfhesy and direBs them in afetftble manner. 15. Admirable Nature <ind Ufe of this vifual Language, 1 6. Minute Philofophers content to admit a God in certain Se?ifes. 17. Opinion of fome, ivho hold that Knoiv ledge and Wifdom ar£ not properly in God. 1 8. Dangerous Tendency of this Notion. 19. Its Original. 20. The Senfe of Schoolmen upon it, 21. Scholaflic Ufe of the terms Analogy and Analogical eX" plained : Analogical PerfeElions of God mifunderflood. 22. God intelligent y nvifcy and goody in the proper Senfe of the Words. 23. OhjeBionfrom moral Evil confidered. 24. Men argue from their own DefeBs againfl a Deity. 25. Religious Worfhip reafonable and expedient. The fifth DIALOGUE. Seft. I. Minute Philofophers join in the Cryy atid follow the Scent of others. 2. Worfhip prefcribed by the Chriflian Religon fuitable to God a?id Man. 3. Potver and Influence of the Druids. 4. Excellency and Ufefulnefs of the Chrifnan Religion^ 5. It ennobles Mankind, and makes them happy. 6. Religion neither Bigotry nor Superflition. 7. Phyficians and Phyfic for the Soul. 8. CharaEter of the Clergy. 9. Natural Religion and Human Reofon not to he difparaged. I o. To^dency and Ufe of the Gentile Religion. 1 1 . Good EjfeCis of Chrifliarnty 12. Englifiimen compared with ancient Greeks and Romans. 1 3 . The modern Praclice of Dueling. 14. CharaEfer of the Old Romans, ho%v to he formed. CONTENTS, xi 15. Genuine Fruits of the Go/pel. 1 6. Wars and FaBions fiot an Effect of the Chriflian Religion, 1 7. Civil Rage and Maffacrees in Greece and Rome. 18. Virtue of ancient (jx^^^. 19. ^larrels of Polemical Divines. Q.Q, Tyranny y Ufnrpation^ Sophi/lry of Ecclefiajlics, 21. The Univerfities cenfured. 22. Divine Writings of a certain modern Critic, 23. Learning the Fff eel of Religion. 24. Barbarifm of the Schools, 25. Refloration of Learning and polite Arts, to whom oiuing. 26. Prejudice and Ingratitude of Minute Philofophers, 37. Their PreteJifions and CofiduB inconftftent. 28. ]M[en and Brutes compared with refpecl to Religion. 29. ChriJ}ia?iity the only Means to ejlahlifh Natural Religion, 30. Free-thinkers mijlake their Talents; have a flrong Ima- gination. 3 1 . Tithes and Church- Lands. 32. Men dijlinguifhedfrom Human Creatures. 33. Diflribution of Mankind into Birds ^ Beajls^ and Fifhes. 34. Plea for Reafon allowed y but Unfairnefs taxed. 35. Freedom a Bleffingor a Curfe, as it is iifed. 36. Priefl craft not the reigning Evil. The sixth DIALOGUE. Se£l. I. Points agreed. 2. Sundry Pretences to Revelation. 3. Uncertainty of Tradition. 4. ObjeEl and Ground of Faith. 5. Some Books difputed, others evidently fpurious, 6. Stile and Compofition of holy Scripture. 7 . Difficulties cccu rring therein . 8. Obfcurity not always a DefeEl. ^. Infpiration neither impoffible nor abfurd. 10. ObjeElions from the Form and matter of Divine Revela^ tion, conftdered. 1 1 , Infidelity an Effect of Narrownefs and Prejudice* xii CONTENTS. 1 2. Articles of Chr'ijiian Faith not unreafonahle, 13. Gtiilt the natural Parent of Fear. 14. Things unknoivn, reduced to the Standard of what Men knoiv. 15. Prejudices ogainf the hicar nation of the Son of God, 1 6. Ignorance of the Divine Oeconcmyy a Source of Difficult ties, J 7. Wifdom of Gody Foolifhnefs to Man, 1 8. Renfony no blind Guide, 19. Ufefulncfs of Divine Revelation, 2G. ProphefteSy luhence ohfcure, 21. Eajlern Accounts of Time older than the Mofaic. 22. The Humour ^/^ Egyptians, AiTyrians, Chaldaeans, and ether Nations extending their Antiquity beyond Truthy ac- counted for, ^ 23. Reafons confirming the Mofaic Account, 24. Profane Hiflorians inconfjlent, 25. Celfus, Prophyry, and Julian. 26. The tejlimony o/" Jofephus confidered. 27. Atteflation of Jeius and Gentiles to Chriflianity, 28. Forgeries and Herefies. 29. Judgment and Attention of Minute Philofophers. 3 a. Faith and Miracles, 3 1. Probable Arguments a fiifficient Ground of Faith, 32. The Chrijlian Religion able to fland the Teft of rational Inquiry, The seventh DIALOGUE. Seel. I. Chriflian Faith imp ffible. 2. Words fland for Ideas, 3. No Knowledge or Faith without Ideas, 4. Grace y n<kldea of it, 5 . Suggejling Ideas not the only life of Words, 6. Force as di^cult to form an Idea of as Grace. 7. Notwithjlanding which y ufeful Propofitions may be form- ed concerning it. v>. Belief of the Trinity and other Myferies not abfiird. CONTENTS. xiii 9. Mijlakes about Faith an Occafion of profane Raillery. I o. Faith its true Nature and EffeBs, 1 1 . Illujlrated by Science. 12. By Arithmetic in particular. 13. Sciences converfant about Signs. 14. I7?e true End of Speech^ Reafony Science, and Faith. 1 5 . Metaphyfical Objections areJlro7ig againjl Human Sciences as Articles of Faith. 16. No Religion, hecaufe no Human Liberty » 17. Farther Pr-oof againjl Human Liberty. 18. Fatalijm a Confequence of erroneous Suppofttions. 19. Man an accountable Agent. 20. Inconfiflency, Singularity, and Credulity of Minute Phi- lofophers. 21. Untroden Paths and neiv Light of Minute Philofophers. 22. Sophijlry of the Minute Philofophers. 23. Minute Philofophers ambiguous, (Enigmatical^ unfathom^ able. 24. Scepticifm of the Minute Philofophers. 25. How a Sceptic ought to behave. 16, Minute Philofophers, why difficult to convince. 27. Thinking, not the epidemical Evil of thefe 'Times. 28. Infidelity, not an Effieci of Reafon or Thought, its true Motives affigned. 29. Variety of Opinions about Religion, Effects thereof. 30. Method for proceeding with Minute Philofophers. 31. Want of Thought and want of Education Defects of the prefent Age. THE MINUTE PHILOSOPHER. FIRST DIALOGUE. I. Introdu^ion, II. Aim and Endeavors of Free^ thinkers. III. Oppcfed by the Clergy, IV. Libera ty of Free-thinking, V. Farther Account of the Views of Free-thinkers, VI. ne Progrefs of a Free-thinker towards Atheifm, VII. ^oint Impof ture of the Friejh and Magijirate, VIII. The Free-thinker* s Method in making Converts and D if cover ies, IX. The Atheifl alone Free, His Senfe of natural Good and EviL X . Modern Free^ thinkers more properly named Minute Philofophers. XI. Minute Philofophers^ what fort of Men^ and how educated. XII. Their Numbers^ Progrefs and Tenets, XIII. Compared with other Philofophers* XIV. What Things and Notions to be efieemed nat^ ural, XV. Truth the fame, notwithftanding Di^ verfity of Opinions, XVI. Rule and Meafure of moral Truths. I FLATTERED myfelf, Theagesy that before this time I might have been able to have fent you an agreeable account of the fuccefs of the affair, which brought me into this remote corner of the country. But inltead of this, rfhould now give you the detail of its mifcarriage, if I did not rather choofe to entertain you,with fome amu- fing incidents, which have helped to make me eafy under a circumftance I could neither obviate nor forefee. Events i6 MINUTE PHILOSOPHER. [Dial. I.] are not in our power ; but it always is, to make a good ufe even of the worft. And I muft needs own, the courfe and the event of this affair gave opportunity for reflexions, that make me fome amends for a great lofs of time, pains, and expence. A life of adlion which takes its iffue from the counfels, paflions and views of other men, if it doth not draw a man to imitate, will at leaft teach him to ob- ferve. And a mind at liberty to refle£t on its own obferv- ations, if it produce nothing ufeful to the world, feldom fails of entertainment to itfelf. For feveral months paft I have enjoyed fuch liberty and leifure in this diftant retreat, far beyond the verge of that great whirlpool of bufinefs, faftion, and pleafure, which is called the world. And a retreat in itfelf agreeable, after a long fcene of trouble and difquiet, was made much more fo by the converfation and good qualities of my hoft Euphranor, who unites in his own perfon the philofopher and the farmer : two charac- ters not fo inconfiftent in nature as by cuftom they feem to be. Euphranor^ from the time he left the univerfity, hath lived in this fmall town ; where he is poflefled of a convenient houfe with a hundred acres of land adjoining to it \ which being improved by his own labor, yield him a plentiful fubfiftence. He hath a good collection, chief- ly of old books, left him by a clergyman his uncle, under whofe care he was brought up. And the bufinefs of his farm doth not hinder him from making good ufe of it. He hath read much, and thought more : his health and ftrength of body enabling him the better to bear fatigue of mind. He is of opinion that he could not carry on his iludies with more advantage in the clofet than the field, where his mind is feldom idle while he prunes the trees, follows the plough, or looks after his flocks. In the houfe of this honeft friend I became acquainted with CritOy a neighboring gentleman of diftinguilhed merit and eftate, who lives in great friendlhip with Euphranor. Laft fum- mer, Cr'itOy whofe pari(h church is in our town, dining on a Sunday at Euphranor'' s^ I happened to inquire after his guefts whom we had feen at church with him the Sunday [Dial L] minute PHILOSOPHER. 17 before. They are both well, faid Crko, but, having once occafionally conformed, to fee what fort of aflcmbly our parifti could afford, they had no farther curiofity to gratify at church, and fo chofe to flay at home. How, faid Eu- phranor, are they then diffenters ? No, replied CritOy they are free-thinkers. Euphranor-y who had never met with any of this fpecies or fe£l: of men, and but little of their writings, fhewed a great defire to know their principles or fyftem. That is more, faid Critoy than I will undertake to tell you. Their writers are of different opinions. Some go farther, and explain themfelves more freely than others. But the current general notions of the itdi are beft learned from converfation with thofe who profefs themfelves of it. Your curiofity may now be fatisfied, if you and Dicn weuid fpend a week at my houfe with thefe gentlemen, who feem very ready to declare and propagate their opinions. Alclphron is above forty, and no ftranger either to men or books. I knew him firO: at the Temph, which upon an eftate's falling to him, he quitted, to travel through the polite parts of Europe. Since his return he hath lived in the amufements of the town, whicli being grown flale and taftelefs to his palate, have flung him into a fort of fplenetic indolence. The young gentleman, Lyftclesy is a near kinfman of mine, one of lively parts, and a general infight into letters ; who, after having paff- ed the forms of education and feen a little of the world, fell into an intimacy with men of pleafure and free-think- ers, I am afraid much to the damage of his conftitutiou and his fortune. But what I moil regret, is the corrup- tion of his mind by a fct of pernicious principles, which, having been obferved to furvive the paffions of youth, foreftal even the remote hopes of amendment. They are both men of faihion, and would be agreeable enough, if they did not fancy themfelves free-thinker.. But this, to fpeak the truth, has given them a certain air and manrxer, which a Httle too vifibly declare they think them.felves wl- fer than the reft of the v/orld. I fhould therefore be nof: C i8 MINUTE PHILOSOPHER. [Dial. I.] •at all difpleafed if my guefts met with their match, where they lead fufpe6led it, in a country farmer. I fhall not, replied Euphranor, pretend to any more than barely to in- form myfelf of tlicir principles and opinions. For this end I propofe to-morrow to fet a week's talk to my labor- ers, and accept your invitation, if Dion thinks good. To which I gave ccnfent. Mean while, faid Crito, I fhall pre- pare mv guefts, and let them know that an honeft neigh- bor hath a mind to difcourfe with them on the fubje6t of their free-thinking. And, if I am not miftaken, they will pleafe themfelves with the profpe£i: of leaving a convert behind them, even in a country village. Next morning Enphranor rofe early, and fpent the forenoon in ordering his affairs. After dinner we took our walk to Crito^s which lay through half a dozen pleafant fields planted round with plane-trees, that are very common in this part of the country. We walked under the delicious fhade of thcfe trees for about an hour before we came to Critos houfe, which ftands in the middle of a fmall parkj beauti- fied with two fine groves of oak and walnut, and a wind- ing ftream of fweet and clear water. We met a fervant at the door with a fmall bafket of fruit which he was car- rying into a grovej where he faid his mailer was with the two ftrangers. We found them all three fitting under a fhade. And after the ufual forms at firft meeting, Eu- phranor and I fat down by them. Our converfation began upon the beauty of this rural fcene, the fine feafon of the year, and fome late improvemi:,*nt3 which had been made in tlie adjacent country by new methods of agriculture. Whence Alciphron took occafion to obferve, that the mod valuable improvements came latell. I fliould have fmall temptation, faid he, to live where men have neither polifh- ed manners, nor improved minds, though the face of the country were ever fo well improved. But Ihave long obferv- ed, that there is a gradual progrcfs in human affiiirs. The foil care of mankind is to fupply the cravings of nature : in the next place they iludy the conveniencies and comforts [Dial. I.] MINUTE PHILOSOPHER. 19 of life. But the fubdulng prejudices and acquiring true knowledge, that Herculean labor, is the laft, being what de- mands the moll perfect abilities, and to which all ether advantages are preparative. Right, faid Euphrnmr, Alci- phron hath touched our true defect. It was always my opinion, that as foon as we had provided fubfiftence for the body, our next care ihouid be to improve the mind. But the defire of wealth ileps between and ingrofleth men's thoughts. II. Alciphron. — Thought Is that which we are told diftinguiflieth man from beall : and freedom of thought makes as great a difference between man and man. It is to the noble alTerters of this privilege and perfeiflion of human kind, the free-thinkers I mean, who have fprung up and multiplied of late years, that we are In;lebted for all thofe important difcoveries, that oceait of light which hath broke in and made its way, in fpite of flavery and fuperftition. Euphranor, who is a lincere enemy to both, tellified a great efteem for thofe worthies who had prefer- ved their country from being ruined by them, having fpread fo much light and knowledge over the land. He added, that he liked the name and charafter of a free- thinker \ but in his fenfe of the v/ord, every honed inquirer after truth in any age or country v/as intitled to it. He therefore delired to know what this fe£l: was that Alciphron had fpoken of as newly fprung up ^ what were their tenets ? what were their difcoveries ^ and wherein they employed themfelves, for the benefit of mankind ? Of all which, he fliould think himfelf obliged, if Alciphron would inform liim. That I fhaJl, very eafily, replied Alciphron^ for I profefs myfelf one of the number, and my moft intimate friends are fome of the moil confiderable among them. And perceiving that Euphranor heard him with refpe£l, he proceeded very fluently. You muft know, faid he, that the mind of man may be fitly compared to 2 piece of land. What 20 MINUTE PHILOSOPHER. [Dial. I.] ftubbing, ploughing, digging, and harrowing, is to the one ; that thuiking, reflefting, examining, is to the other. Each hath its proper culture •, and as land that is fuffered to lie wade and wild for a long tra£l of time, will be over- fpread with brufli-wood, brambles, thorns, and fuch vegetables which have neither ufe nor beauty •, even fo there will not fail to fprout up in a neglected uncultivated mind, a great number of prejudices and abfurd opinions, which owe their origin partly to the foil itfeif, the pallions nnd impcrftclions of the mind of man ; and partly to thofe feeds which chance to be fcattered in it by every wind of do£lrine, which the cunnig of ftatefmen, the Angularity of pedants, the fuperflition of fools, or the im- pollure of priefts, fliall raife. Reprefent to yourfelf the mind of m.an, or human nature in general, that for fo many ages had lain obnoxious to the frauds of defigning, and the follies of weak men : Plow it muft be overrun with prejudices and errors ; what firm and deep roots they mufl have taken : and confequently how difBcult a talk it mufl: be to extirpate them : And yet this work, no lefs difficult than glorious, is the employment of the modern Free-thinkers. Alciphroti having faid this, made a paufe, and looked round on the company. Truly faid I, a very laudable undertaking ! We think, faid Euphranor^ that it is praife-worthy to clear and fubdue the earth, to tame brute animals, to falhion the outfidcs of men, pro- vide fuflenance for their bodies, and cure their maladies. But what is all this in comparifon of that mofh excellent and ufeful undertaking, to free mankind from their errors, and to improve and adorn their minds ? For things of lefs merit towards the world, altars have been raifed, and temples built in ancient times. Too many in our days, replied Aktphron^ are fuch fools as not to know their belt benefadiors from their worfl enemies : They have a blind iOc^v^tOi for thofe who inllave them ; and look upon their dciivcrers as a dangerous fort of men, that would under- mine received principles and opinions. [Dial. I.] MINUTE PHILOSOPHER. 21 EupHRANOR. — It v/ere a great pity fuch worthy ingeni- ous men fhould meet with any difcouragenient. For my part I fhould think a man, wlio fpent his time in fuch a painful impartial fearch after truth, a better friend to man- kind than the greatefl ftatefman or hero ; the advantage of whofe labors is confined to a little part of the world, and a fhort fpace of time •, whereas a ray of truth may enlighten the whole world, and extend to future ages. Alc. — It will be fome time, I fear, before the common herd think as you do. But the better fort, the men of parts and polite education, pay a due regard to the patrons of light and truth. III. EuPH. — The clergy, no doubt, are on all occafions ready to forward and applaud your worthy endeavors. Upon hearing this, Lyficles could hardly refrain from bughing. And Alciphron^ with an air of pity, told Eu- pbi-d?iGr^ that he perceived he was unacquainted with the real chara(2:er of thofe men : For, faid he, you muft know, that of all men living they are our greateft enemies. If it were pofTible, they would extinguiili the very light of nature, turn the world into a dungeon, and keep mankind for ever in chains and darknefls. ■ EuPH. — I never imagined any thing like this of our proteftant clergy, particularly thofe of the eftablifhed church ; whom, if I may be allowed to judge by what I have feen of them and their writings, I fhould have thought lovers of learninirand ufeful knowledge. Alc. — Take my word for it, priefts of all religions are the fame : wherever there are priefts, there will be prieftcraft : and wherever there is prieQicraft, there will be a perfecu- tlng fpirit, whicli they never fail to exert to the utnioft of their power again il all thofe who have the courage to think for thcmfelves, and will not fubmit to be hoodwinked and manacled by their reverend leaders. Thofe great maftcrs of pedantry and jargon have coined feveral fyftems, which are all equally true, and of equal importance to the world. Ths contending feds are each ulikc fond of their own, and 22 MINUTE PHILOSOPHER. [Dial. L] alike prone to difcharge their fury upon all who difient from them. Cruelty and ambition being the darling vi- ces of priefts and churchmen ail the world over, they en- deavor in all countries to get an afcendant over the reft of mankind ; and £he magiftrate having a joint intereft with the prieft in fubduing, amuling, and fearing the people, too often lends a hand to the hierarchy ; who never think their authority and pofTeffions fecure, fo long as thofe who differ from them in opinion are allowed to partake even In the common rights belonging to their birth or fpecics. To reprefent the matter in a true light, figure to yourfelves a monPcer or fpe£lre made up of fuperftition and enthufi- afm>, the joint ilTue of ftatecraft and prieftcraft, rattling chains in one hand, and with the otherbrandifhing a flaming fword over the land, and menacing deftru6lion to all who fhall dare to folio v/ the dictates of reafon and common fenfe. Do but confider this, and then fay if there was not danger as well as difficulty in our undertaking. Yet, fuch is the gener- ous ardour that truth infpires, our free-thinkers are neither overcome by the one, nor daunted by the other. In fpite of both we have already made fo many profelytes among the better fort, and their numbers increafe fo faft, that we hope we fhall be able to carry all before us, beat down the bulwarks of tyranny, fecular or ecclefiaftical, break the fet- ters and chains of our countrymen, and reftore the origi- nal inherent rights, liberties, and prerogatives of mankind. Euphranor heard this difcourfe with his mouth open and his eyes fixed upon Alciphrouy who, having uttered it with no fmali emotion, ftopt to draw breath and recover him- felf : But finding that no body made anfwer, he refumed the thread of his difcourfe, and turning to Euphranor fpoke in a lower note what follows. The more innocent and honcil a man is, the more liable is he to be impofed on by the fpecious pretences of other men. You have probably met with certain writings of our divines that treat of grace, virtue, goodnefs, and fuch matters, fit to amufe and deceive a fimple honeft mind. But believe ms when I tell you [Dial. L] MINUTE PHILOSOPHER. 23 they are all at bottom (however they may gild their defigns) united by one common principle in the fame intereft. I will not deny there may be here and there a poor half-wit- ted man that means no naifchief ; but this I will be bold to fay, that all the men of fenfe among them are true at bottom to thefe three purfuits of ambition, avarice, and revenge. IV. While Alciphron was fpeaking, a fervant came io tell him and Lyficles^ that feme men who were going to London waited to receive their orders. Whereupon they both rofe and went towards the houfe. They were no fooner gone, but Enphranor addrefling himfelf to Crito faid, he believed that poor gentleman had been a great fufferer for his free-thinking : for that he feem.ed to exprefs him- felf with the paflion and refentment natural to men who have received very bad ufage. I believe no fuch thing, anfwered Crito^ but have often obferved thofe of his fe£b run into two faults of converfation, declaiming and banter- ing, juft as the tragic or the comic humor prevails. Some- times they work themfelves into high paffions, and are frightened at fpe£lres of their own raifmg. In thofc fits every country-curate pafles for an inquifitor. At other times they alTe^l a fly facetious manner making ufe of hints and allufions, exprefling little, infmuating much, and upon the whole feeming to divert themfelves with the fub- je£l: and their adverfarics. But if you would know their opinions, you muft make them fpeak out and keep clofe to the point. Perfecution for fjree-thinking is a topic they arc apt to enlarge on, thougli without any juft caufe, eve- ry one being at full liberty to think what he pleafes, there being no fuch thing in England that I know as perfecution for opinion, fentiment, or thought. But in every country^ I fuppofe, feme care is taken to reftrain petulant fpeech : and, whatever men's inward thoughts may be, to difcour- age an outward eoatempt of what the public edeemeth facred. Whether this care in Engla?id hath of late been 24 MINUTE PHILOSOPHER. [Dial. I.] fo excefllve, as to diftrefs the fubje£ls of this once free and eafy government : whether the free-thinkers can truly complain of any hardfhip upon the fcore of confcience or opinion : you will better be able to judge, when you hear from themfelves an account of the numbers, progrefs, and notions of their fe£l : which I doubt not they will commu- nicate fully and freely, provided no body prefent feems (hocked or offended. For in that cafe it is pofiible good manners may put them upon fome referve. Oh ! faid Etiphranor, I am never angry with any man for Iiis opin- ion : whetlier he be Jeiu, Turk, or Idolater, he may fpeak his mind freely to me without fear of offending. I fliould even be glad to hear what he hath to fay, provided he faith it in an ingenuous candid manner. Whoever digs in the mine of truth, I look on as my fellow-laborer : but if, while I am taking true pains, he diverts himfelf with teiz- ing me and flinging dull in mine eyes, I fliall foon be tired of him. V. In tlie mean time Alaphron and Lyfides having dif- patched what they went about, returned to us. Lyficles fat down where he had been before. But Alciphron Rood over-againfl: us, with his arms folded acrofs, and his head reclined on the left fboulder in the pofture of a man medi- tating. We fat filent not to difturb his thoughts ; and after tv/o or three minutes he uttered thofe words, Oh truth ! Oh liberty ! after which he remained mufing as before. Upon this Eiiphramr took the freedom to inter- rupt Itim. Alc'iphroTi^ faid he, it is not fair to fpend your time in foliloquies. The converfation of learned and knowing men is rarely to be met with in this corner, and the opportunity you have put into niy hands I value too iTiUch, not to make the bed ufe of it. Alc— Are you then in earned a votary of truth, and is it poffible that you fliould bear the liberty of a fair in- quiry } EuPH. — It is what I defire of all things. [Dial. L] MINUTE PHILOSOPHER. ' 25 Alc. — What ! upon every fubje61; ? upon the notions which you firft fucked in with your milk, and which have been ever fince nurfed by parents, paftois, tutors, religious aflembhes, books of devotion, and fuch methods of pre- poflefling men's minds ? EupH. — I love inform.ation upon all fubjecls that come in my way, and efpecially upon thofe that are mod im- portant. Alc. — If then you are in earned, hold fair and dand firm, while I probe your prejudices and extirpate your principles. Dum veteres avias tibi de pitlmcne revello. Having faid thus, Ak'iphron knit his brows and made a fliort paufe, after which he proceeded in the following manner. If we are at the pains to dive and penetrate into the bottom of things, and analyfe opinions into their fird principles, we fhall find that thofe opinions, v/hich ars thought of greated confequence, have the flighted origi- nal, being derived either from the cafual cudoms of the country where we live, or from early indru£lion indilied into our tender minds, before we are able to difcern be- tween right and wrong, true and falfe. The vulgar (by whom I underdand all thofe who do not make a free ufe of their reafon) are apt to take thefe prejudices for things facred and unquedionable, believing them to be imprinted on the hearts of men by God himfelf, or conveyed by rev- elation from heaven, or to carry with them fo great light and evidence as mud force an affent without any inquiry or examination. Thus the fliallow vulgar have their heads, furniftied with fundry conceits, principles, and doctrines, religious, moral, and political, all which they maintain with a zeal proportionable to their want of reafon. On the other hand, thofe who duly employ their faculties in the fearch of truth, take efpecial care to weed out of their minds and,extirpate all fuch notions or prejudices as were planted in them, before they arrived at the free and intire ufe of reafon. This difficult tallc hath been fuccefsfullv D 26 MINUTE PHILOSOPHER. [Dial. I.] performed by our modern free-thinkers, who have not only difledled with great fagacity the received fyflems, and tra- ced every eftablifhed prejudice to the fountain head, the true and genuine motives of aflent : But alfo, being able to embrace in one comprehenfive view the feveral parts and ages of the world, they have obferved ?. wonderful variety of cuitoms and rites, of inPiitutions, religious and civil, of notions and opinions very unlike and even contrary one to another : A certain fign they cannot all be true. And yet they are all maintained by their feveral partizans with the fame pofitive air and warm zeal ; and if examined will be found to bottom on one and the fame foundation, the ftrength of prejudice. By the help of thefe remarks and difcoveries, they have broke through the bands of popular euftom, and having freed themfelves from impofture, do now generoufly lend a hand to their fellow-fubje61:s, to lead them into the fame paths of light and liberty. Thus, gen- tlemen, I have given you a fummary account of the views and endeavors of thofe men who are called free-thinkers. If in the courfe of what I have faid or fliall fay hereafter, there be fome things contrary to your pre-conceived opinions, and therefore ihocking and difagreeable, you will pardon the freedom and plainnefs of a phiiofopher ; and confider that, whatever difpleafure I give you of that kind, I do it in ftri^l: regard to truth and obedience to your own commands. I am very fenfible, that eyes long kept in the dark, cannot bear a fudden view of noon day light, but mufl be brought to it by degrees. It is for this rea- fon, the ingenious gentlemen of our profefTion are accuf- tomed to proceed gradually, beginning with thofe preju- dices to which men have the lead attachment, and thence proceeding to undermine the refl by flow and infenfible degrees, till they have demolifhed the whole fabric of hu- man folly and fuperftition. But the little time I can pro- pofe to fpend here obligeth me to take a fnorter courfe, and be more direcl and plain than poflibly may be thought 10 fuit with prudence and good manners. Upon this, we [Dial. I.] MINUTE PHILOSOPHER. 27 afTured him he was at full liberty to fpeak his mind of things, perfons, and opinions without the lead referve. It is a liberty, replied Alciphron^ that we free-thinkers are equally willing to give and take. We love to call things by their right names, and cannot endure that truth fhoukl fufFer through complaifance. Let us therefore lay it dowh for a preliminary, that no oiFence be taken at any thing, whatfoever fhali be faid on either fide. To- which we all agreed. VI. In order then, faid Alciphron, to find out the truth, we will fuppofe that I am bred up, for inftance, in the Church of England : When I come to maturity of judgment, and reflect on the particular worfliip and opinions of this Church, I do not rem.ember when or by what means they firft took poiTeiTion of my mind, but there I find them from time immemori^d. Then calling an eye an the education of children, from whence I can make a judgment of my own, I obferve they are inftruft- ed in religious matters before they can reafon about them, and confequently that all fucli inftru6t:ion is nothing elfe but filling the fender mind of a child with prejudices. — I do therefore rejccl all thofe religious notions, which I confider as the other follies of my childhood. I am con- firmed in this way of thinking, when I look abroad into the world, where I obferve Papifls^and feveral feels of dilTenters, which do all agree in a general profeffion of belief in Chrift, but differ vaftly one from another in the particulars of faith and worfhlp. I then enlarge my view io as to take in Jews and Mahometans^ between whom and the Chrlftians I perceive indeed fome fmall agreement in the belief of one God ; but then they have each their diftin6l laws and revelations, for which they exprefs the fame regard. But extending my view fiill farther to hea- thenifii and idolatrous nations, I difcover an endlefs vari- ety, not only in particular opinions and modes of worfhip, but even in the very notion of a Deity, wherein they 28 MINUTE PHILOSOPHER. [Dial. I.] widely difFeir one from anolher, and from all the foremen- tioned fe£ts. Upon the whole, iiillead of truth fimple and uniform, I perceive nothing but difcord, oppofition, and wild pretenfions,. all fpringing from the fame fource, to wit, the prejudice of education. From fuch reafon- ings and reflexions as tliefe, thinking men have concluded that all religions are alike falfe and fabulous. One is a Chriftian, another a Jew, a third a Mahometan, a fourth an idolatrous Gentile, but all from one and the fame rea- fon, becaufe they happen to be bred up each in his refpec- iive fe£l. In the fame manner, therefore, as each of thefe contending parties condemns tlie reft, fo an unpre- judiced ftander-by will condemn and rejeft them all to- gether, obferving that they all draw their origin from the fame fallacious principle, and are carried on by tJh^e fame artifice, to anfwer the fame ends of the prieft and the ma- giftrate. VII. EupH.— You hold then that the magiftrate con- curs with the prieft in impofing on the people ? Alc. — I do, and fo muft every one who confiders things in a true light. For you muft know, the magif-. trate's principal aim is to keep the people under him in awe. Now the public eye reftrains men from open of- fences againft the laws and government. But to prevent fecret tranfgreffions, ja. magiftrate finds it expedient that men fliould believe there is an eye of Providence watching over their private actions and defigns. And, to intimi- date thofe who might otherwife be drawn into crimes by the profpeft of pleafure and profit, he gives them to un- derftand, that whoever efcapes punifliment in this life will be fure to find it in the next ; and that fo heavy and laft- ing as infinitely to over- balance the pleafure and profit ac- cruing from his crimes. Plence the belief of a God, the im.mortality of the foul, and a future ftate of rewards and pimifnments, have been f fteemed ufeful engines of govern- ment. Ar.d to the end that thvfe notional airy dodrines [Dial. L] MINUTE PHILOSOPHER. 29 might make a fenfible imprefiion, and be retained on the minds of men, fkillful rulers have in the feveral civilized nations of the earth devifed temples, facrifices, churches, rites, ceremonies, habits, mufic, prayer, preaching, and the like fpiritual trumpery, whereby the prieft maketh temporal gains, and the magiftrate findeth his account in frightening and fubduing the people. This is the origirirJ of the combination betv/een church and ftate, of religion by law eftabhfhed, of rights, immunities, and incomes of priefts all over the world : There being no govern- ment but would have you fear God, that you may honor the king or civil power. And you will ever obferve that politic princes keep up a good underilanding with their clergy, to the end that they in return, by inculcating re- ligion and loyalty in the minds of the people, may ren- der them tame, timorous and flavifli. Crito and I heard this difcourfe of Alciphrofi with the ut- moft attention, though without any appearance of fur- prife, there being indeed nothing in it to us new and un- expected. But Euphraftor who had never before been prefent at fuch converfation, could not help fliewing fome aftonifliment ; which Lyficles obferving, aficed him with a lively air, how he liked Alciphrojis lecture. It is, faid he, the firft I believe that you ever heard of the kind, and required a ftrong ftomach to digeft it. EuPH. — I will own to you, that my dlgeftion is none of the quickeft ; but it hath fometimes, by degrees, been able to mafter things which at firft appeared indigeftible. At prefent I admire the free fpirit and eloquence of Alciphron ; but, to fpeak the truth, I am rather aftoniflied, than con- vinced of the truth of his opinions. How, (faid he, turn- ing to Alciphron) Is it then poflible you (hould not believe the being of a God ? Alc. — To be plain with you, I do not. VIII. But this is what I forefaw, a flood of light let in at once upon the m.lnd being apt to dazzle and difordci* 30 MINUTE PHILOSOPHER. [Dial. I] rather than enlighten it. Was I not pinched in time, the regular way would be to have begun with the circumllan- tials of religion, next to have attacked the myfteries of chriftianity, after tliat proceeded to the pra6tic^l doctrines, and in the laft place to have extirpated that which of all other religious prejudices, being the firft taught, and baiis of the reft, hath taken the deepeft root in our minds, I mean, the belief of a God. I do not wonder it fticks with you, having known feveral very ingenious men who found it difficult to free themfelves from this prejudice. EuPH. — All men have not the fame alacrity and vigor in thinking : For my own part, I find it a hard matter to keep pace with you. Alc. — To help you, I will go a little way back, and re- fume the thread of ray reafoning, Firft I muft acquaint you, that having applied my mind to contemplate the idea of truth, I difcovered it to be of a ftable permanent, and uniform nature ; not various and changeable, like modes or fafhions, and things depending on fancy. In the next place, having obferved feveral fe<Sl:s, and fubdivifions of fe6ls, efpoufing very different and contrary opinions, and yet all profeffing chriftianity, I reje£le4 thofe points where- in they differed, retaining only that which was agreed to by all, and fo became a Latitudinar'ian. Having after- wards^ upon a more enlarged view of things, perceived that chriftians, Jews, and Mahometans had each their dif- ferent fyftems of faith, agreeing only in the belief of one God, I became a Beljl. Laftly, extending my view to all the various nations which inhabit this globe, and finding they agreed in no one point of faith, but differed one from an- other, as well as from X^vZ forementioned fe£l:s, even in the notion of a God, in which there is as great diverfity as in the methods of worfliip, I thereupon became an Atheijl ; it being my opinion, that a man of courage and fenfe (hould follow his argument v/herever it leads him, and that noth- ing is more ridiculous than to be a free-thinker by halves. I approve the man who makes thorough work, and, not [Dial. I.] MINUTE PHILOSOPHER. 31 content with lopping ofF the branches, extirpates the very- root from which they fprung. IX. Atheifm therefore, that bugbear of women and foolsj is the very' top and pcrfedlion of free-thinking. , It is the grand Arcanum to which a true genius naturally rif- eth, by a certain climax or gradation of thought, and with- out which he can never pofTefs hi^ foul in abfolute liberty and repofe. For your thorough convi£l:ion in this maai article, do but examine the notion of a God with the fame freedom that you would other prejudices. Trace it to the fountain-head, and you fiiall not find that you had it by any of your fenfes, the only true means of difcover- ing what is real and fubftantial in nature. You will find it lying amongft other old lumber in fome obfcure corner of the imagination, the proper receptacle of vifions, fancies, and prejudices of all kinds : And if you are more attached to this than the reft, it is only becaufe it is the oldeft. This is all, take my word for it, and not mine only, but that of many more the moft ingenious men of the age, who, I can aflure you, think as I do on the fub}e£l of "a Deity. Though fome of them hold it proper to proceed with more referve in declaring to the world their opinion in this particular, tiian in moft others. And it muft be owned, there are ft ill too many in Engla7id who retain a foolifti prejudice ligainft the name of Atheift. But it leflens every day among the better fort ; and when it is quite worn out, cur fr^e-thinkers may then, (and not till then) be faid to have given the finiftiing ftroke to religion ; it being evident that fo long as the exiftence of God is believed, religion muft fubfift in fome ftiape or other. But the root being once plucked up, the fcions which ftiot from it will of courfe wither and decay. Such are all thofe whimfical notions of confcience, duty, principle, and the like, which fill a man's head with fcruples, awe him with fears, and make him a more thorough flave than the horfe he rides. A man had better a thoufand times be hunted by bailiffs or 32 MINUTE PHILOSOPHER. [Dial. L] meilengers than haunted by thefe fpe6tres, which embar- afs and embitter all his pieafures, creating the moft real and fore fervitude upon earth. But the free-thinker, with a vigorous flight of thought breaks through thofe airyfpring- es, and aflerts his original independency. Others indeed may talk, and v/rite, and fight about liberty, and make an cutv/ard pretence to it, but the free-thinker alone is truly free. Alciphron having ended this difcourfe with an air of triumph, Euphrdnor fpoke to him in the following manner. Yen make clear work. The gentlemen of your profeffion are, it feems, admirable weeders. You have rooted up a world of notions, I fhould be glad to fee what fine things you have planted in their ftead. Alc. — Have patience, good Euphranor^ I will (hew you in the firll place, that whatever was found and good we leave untouched, and encourage it to grow in the mind of man. And fecondly, I will fliew you what ex- cellent things we have planted in it. You muft know then, that purfuing our clofe and fevere fcrutiny, we da at laft arrive at fomething folid and real, in which all mankind agree, to wit, the appetites, paffions, and fen- fes : Thefe are founded in nature, are real, have real objects, and are attended with real and fubftantial piea- fures : food, drink, fleep, and the like animal enjoy- ments, being what all men like and love. And if wie extend our view to the other kinds of animals, we Ihall find them all agree in this, that they have certain natural appe- tites and fenfes, in the gratifying and fatisfying of which they are conftantly employed. Now thefe real natural good things which include nothing of notion or fancy, we are fo far from deftroying, that we do all we can to cher- ifh and improve them. According to us, every wife man looks upon ^imfelf, or his own bodily exiftence in this prefent world, as the centre and ultimate end of all his actions and regards. He confiders his appetites as natu- ral guides directing to iils proper good, his paflions and [Dial. L] MINUTE PHILOSOPHER. 3^ fenfes as the natural true means of enjoying this good.— Hence he endeavors to keep his appetites in high relifh^ his paflions and fenfes ftrong and lively, and to provide the greateft quantity and variety of real objefts fuitcd to them, which he ftudieth to enjoy by all pofiible means, and ia the higheft perfection immaginable. And the man who can do this without reftraint, remorfe or fear, is as happy as any other animal whatfoever, or as his nature is capable of being. Thus I have given you a fuccin£t view of the principles, difcoveries, and tenets of the feledt fpirits of this enlightened age. X. Crito remarked, that Alclphron had fpoke his mind wi'h great clearnefs. Yes, replied Euphranovy we are obli- ged to the gentleman, for letting us at once into the tenets of his fe£t. But, if I may be allowed to fpeak my mind, Alciphron, though in compliance with my own requeft, hath given me no fmall uneafinefs. You need, faid Alci^ phrotiy make no apology for fpeaking freely what you think, to one who profefleth himfelf a free-thinker. I (hould be forry to make one, whom I meant to oblige^ uneafy. Pray let me know wherein I have ofFended. I am half alhamed, replied Eiiphranor^ to own that I, who am no great genius, have a weaknefs incidental to little ones. I would fay, that I have favorite opinions, which you reprefent to be errors and prejudices. For inftance;» the immortality of the foul is a notion I am fond of, as what fupports the mind with a very pleafmg profpciSl.— ■ And if it be an error, I (hould perhaps be of Tullfs mind^ who, in that cafe, profeffed he fhouid be forry to know the truth, acknowledging no fort of obligation to certain phi- lofophers in his days, who taught, that the foul of man was mortal. They were, it feems, predeceflbrs to thofe who are now called free-thinkers 5 whiclT name being too general and indefinite, inafmuch as it comprehends all thofe who think for themfelves, whether they agree in E 34 MINUTE PHILOSOPHER. [Dial. I.] opinion with thefe gentlemen or no, it ihould not feem amifs to aflign them a fpecific appellation, or peculiar name, whereby to diflinguilh them from other philofo- phers, at leail in our prefent conference. For I cannot bear to argue againft free-thinking and free-thinkers. Alc. — In the eye of a wife man, words are of fmall moment. We do not think truth attached to a name. EuPH. — If you pleafe then, to avoid confufion, let us call your fe£t by the fame name that Tuliy (who under- ftood the force of language) beftowed upon them. Alc. — With all my heart. Pray what may that name be? EuPK. — ^Why, he calls them Minute Fhilofophers. Right, faid CritOy the modern free-thinkers are the very fame with thofe Cicero called Minute Philofophers, which name ad- mirably fuits them, they being a fort of fe£l: which dimin- ifh all the mofl valuable things, the thoughts, views, and hopes of men : all the knowledge, notions, and theories of the mind, they reduce to fenfe ; human nature they con- tradl and degrade to the narrow low ftandard of animal life, and aflign us only a fmall pittance of time, inftead of immortality. Alciphron very gravely remarked, that the gentlemen of his fe£l; had done no injury to man ; and that if he be a little fhort-livcd, contemptible animal, it was not their faying it made him fo : And they were no more to blame for whatever defeats they difcover, than a faithful glafs for making the wrinkles which it only fhews. As to what you obferve, faid he, of thofe we now call free-thinkers, having been anciently termed Minute Philofophersy it is my opinion, this appellation might be derived from their confid- ering things minutely, and not fwallowing them in the grofs, as other men are ufed to do. Befides, we all know, the beft eyes are neceflary to difcern the minuteft objects : It feems, therefore, that Minute Philofophers might have been fo called, from their diftinguifhed perfpi- cacity. [Dial. I.] MINUTE PHILOSOPHER. 35 EuPH. — O Alciphron ! thefe Minute Philofophers (fincc that is their true name) are a fort of pirates, who plunder all that come in their way. I confider myfelf as a man left ftript and defolate on a bleak beach. XI. But who are the profound and learned men, that of late years have demolifhed the whole fabric, which lawgivers, philofophers, and divines, had been eredting for fo many ages ? Lyftcles hearing thefe words, fmiled, and faid, he believed Euphranor had figured to himfelf philofo- phers in fquare caps and long gowns ; but, thanks to thefe happy times, the reign of pedantry was over. Our philofophers, faid he, are of a very different kind from thofe aukward ftudents, who think to come at knowledge by pouring on dead languages, and old authors, or by fe- queftring thcmfelves from the cares of the world, to meditate in folitude and retirement. They are the beft bred men of the age, men who know the world, men of plcafure, men of fafliion, and fine gentlemen. EuPH. — I have fome fmall notion of the people you mention, but fhould never have taken them for philofo- phers^ Cri. — Nor would any one elfe till of late. The world, it feems, was long under a miftake about the way to knowledge, thinking it lay through a tedious courfe of academical education and ftudy. But among the difcov- eries of the prefsnt age, one of the principal is, the finding out that fuch a method doth rather retard and obftrudt, than promote knowledge. Alc. — Academical ftudy may be comprifed in two points, reading and meditation. Their reading is chiefly employed on ancient authors in dead languages : fo that a great part of their time is fpent in learning words ; which, when they have maftered with infinite pains, what do they get by it, but old and obfolete notions, that are now quite exploded and out of ufc ? then, as to their meditations. 36 rvilNUTE PHILOSOPHER. [Dial. 1.3 what can they poffibly be good for ? he that wants the proper materials of thought, may think and meditate for ever to no purpofe : Thofe cobwebs, fpun by fcholars, out of their own brains, being alike unferviccable, either for ufe or ornament. Proper ideas, or materials, are only to be got by frequenting good company. I know feveral gentlemen, who, (ince their appearance in the world, have fpent as much time in rubbing off the ruft and pedantry of a college education, as they had done before in acquir- ing it. Lys,— I'll undertake, a lad of fourteen, bred in the mod- ern way, fhall make a better figure, and be more confid- cred in any drawing room, or alTembly of polite people, than one of four and twenty, who hath lain by a long time at fchool and college. He fhall fay better things, in a better manner, and be more liked by good judges. EuPH.-— Where doth he pick up all this improvement ? Cri. — Where our grave anceftors would never have looked for it, in a drawing room, a coffee houfe, a chocolate houfe, at the tavern, or groom porter's. In thefe, and the like fafhionable places of refort, it is the cuftom for polite perfons to fpeak freely on all fubje^ls, religious, moral, or political. So that a young gentleman, who frequents them, is in the way of hearing many inftrudiive lectures, feafon- cd with wit and raillery, and uttered with fpirit. Three orfourfentencesj from a man of quality, fpoke with a good air, make more imprefTion, and convey more knowledge, than a dozen dilTertations, in a dry academical way. EuPH. — -There is then no method, or courfe of fludies, in thofe places. Lys. — None but an eafy free converfation, which takes in every thing that offers, without any rule or defign. EuPH. — I always thought that fome order was necefTa- ry to attain any ufeful degree of knowledge •, that hafle and confufion begat a conceited ignorance ; that to make our advances fure, they fhouid be gradual, and thofe IDiAL. I.] MINUTE PHILOSOPHER. 37 points firft learned, which might caft a light on what was to follow. Alc— So long as learning was to be obtained only by that flow, formal courfe of ftudy, few of the better fort knew much of it ; but now it is grown an amufement, our young gentry and nobility imbibe it infenfibly, amidft their diverfions, and make a confiderable progrefs. EuPH. — Hence probably the great number of Minute Philofophers. Cri.— It is to this that (eS: is owing for fo many ingenl- cus proficients of both fexes. You may now commonly fee (what no former age ever faw) a young lady, or a Petit Maitrey nonplus a divine, or an old-fafhioned gentleman, who hath read many a Greek and Latin author, and fpent much time in hard methodical ftudy. EuPH. — It fhould feem then, that method, exa^tnefs, and induftry are a difadvantage. Here Alciphron^ turning to L^ftckSi faid he could make the point very clear, if Eti- phranor had any notion of painting. EupM.~I never faw a firft-rate pi£i:ure in my life, but have a tolerable collection of prints, and have feen fomc good drawings. Alg. — You know then the difference between the Dutch and the Italian manner. EupH. — I have fome notion of it. Alc. — Suppofe now, a drawing finilhed by the nice and laborious touches of a Dutch pencil, and another off hand fcratched out in the free manner of a great Italian mafter. The Dutch piece, which hath coft fo much pains and time, will be exa<Sl indeed, but without that force, fpirit, or grace, which appear in the other, and are the ef- feCbs of an eafy free pencil. Do but apply this, and the point will be cle^r. EupH. — Pray inform me, did thofe great Italian mafters begin and proceed in their art, without any choice of method or fubjedt, and always draw with the fame cafe 38 MINUTE PHILOSOPHER. [Dial. L] and freedom ? or did they obferve fome method, begin- ning with fimple and elementary parts, an eye, a nofe, a finger, which they drew with great pains and care, often drawing tlie fame thing, in order to draw it correftly, and fo proceeding, with patience and induftry, till after confid- crable length of time, they arrived at the free mafterly manner you fpeak of. If this were the cafe, I leave you to make the application. Alc. — You may difpute the matter if you pleafe. But a man of parts is one thing, and a pedant another. Pains and method may do for fome fort of people. A man muft be a long time kindling wet ftraw into a vile fmoth- cring flame, but fpirits blaze out at once. EuPH. — The Minute Philofophers have, it feems, bet- ter parts than other men, which qualify them for a dif- ferent education. Alc. — Tell me, Euphranor, what is that gives one man a better mein than another ; more politenefs in drefs, fpeech and motion ? Nothing but frequenting good com- pany. By the fame means, men get infenfibly a delicate tafte, a refined judgment, a certain politenefs in thinking and expreffing one's felf. No wonder if you, countrymen, are ftrangers to the advantage of polite converfatian, which conftantly keeps the mind awake and adtive, exer- cifing its faculties, and calling forth all its ftrength and fpirit on a thoufand different occafions and fubje6ts, that never come in the way of a book-worm in a college, no more than of a ploughman. Cri. — Hence thofe lively faculties, that quicknefs of apprehenfion, that flinefs of ridicule, that egregious tal- ent of wit and humour, which diflinguifli the gentlemen of your profeffion. EuPH. — ^It ftiould feem then, that your fe<3: is made up of what you call fine gentlemen. Lys. — Not altogether, for we have among us fome contemplative fpirits of a coarfsr education ; who, from [Dial. I.] MINUTE PHILOSOPHER. 39 obferving the behavior and proceedings of apprentices, watermen, porters, and aflemblies of rabble in the ftreets, have arrived at a profound knowledge of human nature J and made great difcoveries about the principles, fprings, and motives of moral actions. Thefe have demolilhed the received fyftems, and done a world of good in the city. Alc— I tell you, we have men of all forts and pro- fefiions, plodding citizens, thriving (lock-jobbers, skill- ful men in bufinefs, polite courtiers, gallant men of the army ; but our chief ftrength, and flower of the flock, are thofe promifing young men, who have the advantage of a modern education. Thefe are the growing hopes of our feet, by whofe credit and influence, in a few years we expert to fee thofe great things accomplifhed, that we have in view. EuPH.— I could never have imagined your fe£t fo con- fiderable. Alc. — There are, in England^ many honeft folk as much in the dark about thefe matters as yourfelf. Xn. To judge of the prevailing opinion among people of fafhion, by what a fenator faith in the houfe, a judge upon the bench, or a prieft in the pulpit, who all fpeak according to law, that is, to the reverend prejudices of our forefathers, would be wrong. You fhould go into good company, and mind what men of parts and breed- ing fay, thofe who are beft heard, and mofl: admired, as well in public places of refort, as in private vifits. He only, who hath thefe opportunities, can know our real ftrength, our numbers, and the figure that we make. EuPH.— By your account, there muft be many Mi- nute Philofophers among the men of rank and fortune. Alc. — Take my word for it, not a few, and they do much contribute to the fp reading our notions. For he who knows the world, muft obferve, that faftiions con- 40 MINUTE PHILOSOPHER. [Dial. I.] ftantly defcend. It is therefore the right way to propa- gate an opinion from the upper end. Not to fay, that the patronage of fuch men, is an encouragement to our authors. EuPH. — It feems then, you have authors among you. Lys. — That we have, feveral, and thofe very great men, who have obUged the world with many ufeful and profound difcoveries. Cri. — Mojchouy for inftance, hath proved that man and beaft are really of the fame nature : That confequent- ly a man need only indulge his fenfes and appetites, to be as happy as a brute. Gorgias hath gone further, demon- ftrating man to be a piece of clock-work, or machine ; and that thought, or reafon, are the fame thing as the im* pulfe of one ball againft another. Cimon hath made no- ble ufe of tkefe difcoveries, proving as clearly as any pro- portion in mathematics, that confcience is a whim, and morality a prejudice ; and that a man is no more account- able for his actions than a clock is for ftriking. Tryphon hath written irrefragably on the ufefulnefs of vice. Thra^ fenor hath confuted the foolifh prejudice men had againft atheifm, fhewing, that a republic of atheifts might live very happily together. Demylus hath made a jeft of loy- alty, and convinced the world there is nothing in it. To him, and another philofopher, of the fame ftamp, this age is indebted for difcovering, that public fpirit is an idle enthuiiafm, v/hich feizeth only on weak minds. It would be endlefs to recount the difcoveries made by writers of this fed. Lys.— But the mafter-piece, and finifhing ftroke, is a learned anecdote of our great Diagoras, containing a de- monftration againft the being of God, which it is con- ceived the public is not yet ripe for. But I am aflured by fome judicious friends, who have (een it, that it is as clear as day light, and will do a world of good, at one blow demoiifliing the whole fyftem of religion. Thefc [Dial. I.] MINUTE PHILOSOPHER. 41 di fcoveries are publifhed by our philofophers, fometimes in volumes, but often in pamphlets and loofe papers, for their readier conveyance through the kingdom. And to them muft be afcribed that abfolute and independent free- dom, which grovi^eth fo faft, to the terror of all bigots. Even the dull and ignorant begin to open their eyes, and to be influenced by the example and authority of fo many ingenious men. EupH. — It fhould feem, by this account, that your fed^ extend their difcoveries beyond religion ; and that loyalty to his prince, or reverence for the laws, are but mean things in the eye of a Minute Philofopher. Lys. — Very mean ; we are too wife to think there is any thing facred, either in king or conftitution, or indeed in any thing eife. A man of fenfe may, perhaps, feem to pay an occafional regard to his prince, but this is no more at bottom, than what he pays to God, when he kneels at the facrament, to qualify himfelf for an office. Fear God ^and honor the king, are a pair of flaviih maxims, which had for a long time crampt human nature, and awed not only weak mxinds, but even men of good underftanding, till their eyes, as I obferved before, were opened by our philofophers. EuPH. — Methinks, I can eaGly comprehend, that when the fear of God is quite extinguifhed, the mind muft be very eafy with refpe61: to other duties, which become out- ward pretences and formalities, from the moment that they quit their hold upon the confcience : and confcience always fuppofeth the being of a God. But I ftill thought, that Erjg/i/hmen, of all denominations (how widely foever they might differ as to fome particular points) agreed in the belief of a God, and of fo much at leaft as is called natural religion. Alc. — I have already told you my own opinion of thofe matters, and what I know 10 be the opinion of many more. F 42 MINUTE PHILOSOPHER. [Dial. I.] Cri.— Probably, Euphranovy by the title of De'ifls, which is fometimes given to Minute Philofophers, you have been milled to imagine, they believe and worfhip a God, According to the light of nature : but by living among them, you may foon be convinced of the contrary. They have neither time, nor place, nor form of divine worlhip : They offer neither prayers nor praifes to God in public : and, in their private praftice, fliew a con- tempt or dillike even of the duties of natural religion. For inftance, the faying grace before and after meals, is a plain point of natural worQiip, and was once univerfally pra£lifed ; but, in proportion as this fe6l prevailed, it hath been laid afide, not only by the Minute Philofophers themfelves, who would be infinitely alhamed of fuch a weaknefs, as to beg God's bleffing, or give God thanks for their daily food ; but alfo by others, who are afraid of being thought fools by the Minute Philofophers. EuPH. — Is it poffible, that men, who really believe a God, fhould yet decline paying fo eafy and reafonable a,^ duty, for fear of incurring the contempt of atheifts ? Cri. — I tell you, there are many, who believing in their hearts the truth of religion, are yet afraid, or afhamed, to own it, left they fhould forfeit their reputation with thofe, who have the good luck to pafs for great wits, and men of genius. Alc. — O Euphranory we muft make allowance for Crko^s prejudice : he is a worthy gentleman, and means well. But doth it not look like prejudice, to afcribe the refpe(Sl:, that is paid our ingenious free-thinkers, rather to good luck tli|n to merit ? EupH. — '1 "acknowledge their merit to be very wonder- ful, and that thofe authors muft needs be great men, who are able to prove fuch paradoxes : for example, that fo knowing a man, as a Minute Philofopher, fhould be a mere machine, or at beft no better than a brute. Alc. — It is a true maxim, that a man ihould think with [Dial. I.] MINUTE PHILOSOPHER. 43 the learned, and fpeak v,ath the vulgar. I fliould be loth to place a gentleman of merit in fuch a light before preju- diced and ignorant men. The tenets of our philofophy have this, in common with many other truths in metaphy- fics, geometry, aftronomy, and natural philofophy, that vul- gar ears cannot bear them. All our difcoveries and no- tions are in themfelves true and certain ; but they are at prefent known only to the better fort, and would found ftrange and odd among the vulgar. But this, it is to be hoped, will wear off with time. EuPH. — I do not wonder, that vulgar minds fiiould be flartled at the notions of your philofophy. Cri. — Truly a very curious fort of philofophy, and much to be admired ! XIII. The profound thinkers of this way have taken a direct contrary courfe to all the great philofophers of former ages, who made it their endeavor to raife and re- fine human kind, and renjove it as far as poflible from the brute ; to moderate and fubdue men's appeties ; to remind them of the dignity of their nature ; to awaken and improve their fuperior faculties, and direct them to the nobleft objects ; to poffefs men's minds with a high fenfe of divinity, of the fupreme good, and the immortality of the foul. They took great pains to ftrengthen the ob- ligations to virtue ; and upon all thofe fubje6ts have VvTought out noble theories, and treated with fmgular force of reafon. But it feems, our Minute Philofophers a£l the reverfe of all other wife and thinking men ; it being their end and aim to erafe the principles of all that is great and good from the mind of man, to unhinge all order of civil life, to undermine the foundations of moral- ity, and, inftead of improving and ennobling our natures, to bring us down to the maxims and way of thinking of the mod uneducated and barbarous nations ; and even to degrade human kind to a level with the brute bealls.^ 44 MINUTE PHILOSOPHER. [Dial. I.] And a]l the while they would pafs upon the world for men of deep knowledge. But in effe<9;, what is all this negative knowledge better than downright favage ig- norance ? that there is no providence, no fpirit, no fu- ture ftate, no moral duty : truly a fine fyftem for an honeft man to own, or an ingenious man to value himfelf upon ! Alciphron^ who heard this difcourfe, with fome uneafi- nefs, very gravely replied, /lifputes are not to be decided by the weight of authority, but by the force of reafon. You may pafs, indeed, general refleO:ions on our notions, and call them brutal, and barbarous, if you pleafe : But it is fucli brutality, and fuch barbarifm, as few could have at- tained to, if men of \^i\t greatefl: genius had not broke the ice ; there being nothing more difficult than to get the better of education, and concjuer old prejudices. To re- move and cafl off a heap of rubbifh, that has been gather- ing upon the foul from our very infancy, requires great courage, and great flrength of faculties. Our philofophers, therefore, do well defervc the name of Efprits forts, men of Jlrong heads, Free-thinkers, and fuch like appellations, betokening great force and liberty of mind. It is very poffible, the heroic labours of thefe men may be reprefent- ed (for what is not capable of mifreprefentation ?) as a piratical plundering, and dripping the mind of its wealth and ornaments; when it is in truth the divefting it only of its prejudices^and reducing it to its untainted original ftate of nature. Oh nature I the genuine beauty of pure nature I EuPH. — You feem very much taken with the beauty of nature. Be pleafed to tell me, Alciphron, what thofe things are, which you efteem natural, or by what mark I may know them, XIV. Alc, — For a thing to be natural, for inftance, to the mind of man, it muft appear originally thx^ein, it mull be univerfally in all men, it muft be invariably the fame in all nations and ages. Thefe limitations of original. [Dial. I.] MINUTE PHILOSOPHER. 45 univerfal, and invariable, exclude all thofe notions found In the human mind, which are the efFe6l of cuftom and edu- cation. The cafe is the fame with refpe«5t to all other fpecies of beings. A cat, for example, hath a natural in- clination to purfue a moufe, becaufe it agrees with the forementioned marks. But if a cat be taught to play tricks, you will not fay thofe tricks are natural. For the fame reafon, if, upon a plumbtree, peaches and apricots are ingrafted, no body will fay they are the natural growth of the plumbtree. EuPH. — but to return to Man : It feems you allow thofe things alone to be natural to him, which fhew them- felves upon his firft entrance into tlie world ; to wit, the fcnfes, and fuch pafRons and appetites as are difcovered upon the firft application of their refpeOive objects. Alc. — That is my opinion. EuPH.— Tell me, Aldphrcn^ if from a young appletrec, after a certain period of time, there fliould (hoot forth leaves, bloffoms, and apples ; would you deny thefe things to be natural, becaufe they did not difcover and difplay themfelves in the tender bud ? Alc — I would not. EuPH. — And fuppofe, that in man, after a certain fea- fon, the appetite of luft, or the faculty cf reafon, fhall fnoot forth, open, and difplay themfelves, as leaves and bloffoms do in a tree ; would you therefore deny them to be natural to him, becaufe they did not appear in his orig- inal infancy ? Alc. — I acknowledge I would not. EuPH. — It feems, therefore, that the firft mark of a thing's being natural to the mind, was not warily laid down by you ; to wit, that it fhould appear originally in it. Alc. — It feems fo. EuPH. — Again, inform me, Alciphron^ v/hether you do not think it natural for an orange-plant to produce orang- es ? Alc. — I do, 46 MINUT5 PHILOSOPHER. [Dial. I] EuPH. — But plant it in the north-end of Great-Britain^ and it (hall with care produce, perhaps, a good fallad ; in the fouthern parts of the fame ifland, it may with much pains and culture thrive, and produce indifferent fruit ; but in Portugal y or Naples y it will produce much better, with little or no pains. Is tjiis true, or not ? Alc. — It is true. EuPH. — The plant being the fame in all places, doth not produce the fame fruit ; fun, foil, and cultivation, making a difFerenee. Alc. — I grant it. EuPH. — And fince the cafe is, you fay, the fame with refpe£l to all fpecies , why may we not conclude, by a parity of reafon, that things may be natural to human kind, and yet neither found in all men, nor invariably the fame where they are found ? Alc — Hold, Euphranory you muft explain yourfelf further, I fhall not be over hafty in my conceflions. Lys — You are in the right, Alciphron, to ftand upon your guard. I do not like thefe enfnaring queftions. EuPH. — I defire you to make no conceflions in com- plaifance to me, but only to tell me your opinion upon each particular, that we may underftand one another, know wherein we agree, and proceed jointly in finding out the truth. But (added Euphranor, turning to Crito and me) if the gentlemen are againft a free and fair en- quiry, I fhall give them no further trouble. Alc. — Our opinions will fland the tell. We fear no trial. Proceed as you pleafe. EuPH. — It feems then that, from what you have granted, it fhould follow, things may be natural to men, though they do not actually fhew themfelves in all men, nor in equal perfection ; there being as great difference of cul- ture, and every other advantage, with refpe£l: to human nature, as is to be found with refpe£l to the vegetable na- ture of plants ; to ufe your own fimilitude. Is it fo, or not .? Alc — It is. [Dial. I.] MINUTE PHILOSOPHER. 47 EuPH. — Anfwer me, Alciphron^ do not men, In all times and places, when they arrive at a certain age, ex- prefs their thoughts by fpeech ? Alc. — They do. EupH. — Should it not feem then, that language is na- tural ? Alc— It fliould. EuPH. — And yet there is a great variety of languages. Alc. — I acknowledge there is. EuPH. — From all this, will it not follow, a thing may bs natural, and yet admit of variety ? Alc. — I grant it will. EuPH. — Should it not feem, therefore, to follow, that a thing may be natural to mankind, though it have not thofe marks, or conditions, affigned j though it be not ori- ginal, univerfal, and invariable ? Alc. — It Ihould. EupH. — And that confequently religious worihip, and civil government, may be natural to man, notwithftand- ing they admit of fundry forms, and^ different degrees of perfection ? Alc. — It feems fo. EupH. — You have granted already, that reafon is na- tural to mankind. Alc. — I have. EuPH. — Whatever, therefore, is agreeable to reafon, is agreeable to the nature of man. Alc. — It is. EupH. — Will it not follow, from hence, that truth and virtue are natural to man ? Alc. — Whatever is reafonable, I admit to be natural. EuPH. — And as thofe fruits, which grow from the mofl generous and mature flock, in the choicefl foil, and with the beft culture, are moft efteemed ; even fo ought we not to think, thofe fublime truths which are the fruits of mature thought, and have been rationally deduced by men 48 MINUTE PHILOSOPHER. [Dial. I.] of the beft and moft improved underftandings, to be the choiceft produ<9:ions of the rational nature of man ? And if fo, being in fa£t reafonable, natural, and true, they ought not to be efteemed unnatural whims, errors of edu- cation, and groundlefs prejudices, becaufe they are raifed and forwarded, by manuring and cultivating our tender minds ; becaufe they take early root, and fprout forth betimes, by the care and diligence of our inftru^tors. Alc. — Agreed, provided ftiil they may be rationally deduced. But to take this for granted, of what men vul- garly call the truths of morality and religion, would be begging the quellion. EuPH. — You are in the right ; I do not, therefore, take for granted, that they are rationally deduced : I only fup- pofe that, if they are, they muft be allowed natural to man, or in other words, agreeable to, and growing from, the moft excellent and peculiar part of human nature. Alc. — I have nothing to obje£t to this. EuPH. — What Ihail we think then of your former afler- tions .'' That nothing is natural to man, but what riiay be found in all men, in all nations and ages of the world : That to obtain a genuine view of human nature, we mufl: extirpate all the eiFefts of education and inftru£l:ion, and regard only the fenfes, appetites, and paffions, which are to be found originally in ail mankind : that, therefore, the notion of a God can have no foundation in nature, as not being originally in the mind, nor the fame in all men. Be pleafed to reconcile thefe things with your late conceflions, which the force of truth feems to have extorted from you. XV. Alc. — ^Tell me, Euphranor^ whether truth be not one and the fame uniform invariable thing : And, if fo, whether the many different and inconfiftent notions, which men entertain of God and duty, be not a plain proof, there is no truth in them. EuPH.-— That truth is conftant and uniform I freely [Dial. I.] MINUTE PHILOSOPHER. 49 own, and that confequently opinions repugnant to each other cannot be true : But I think it will not hence fol- low, they are all alike falfe. If among various opinions about the fame thing, one be grounded on clear and evi- dent reafons ; that is to be thought true, and others only fo far as they confift with it. Reafon is the fame, and, rightly applied, will lead to the .fame conclufions, in all times and places. Socrates^ two thoufand years ago, feems to have reafoned himfelf into the fame notion of a God, which is entertained by the Philofophers of our days, i£ you will allow that name to any, who are not of your fecV. And the remark of Confucius y that a man fhould guard in his youth againft luft, in manhood againft fa6i:ion, and in old age againft covetoufnefs, is as current morality in Eu- rope as in China, Alc. — But ftill it would be a fatisfad^ion, if all men thought the fame way, difference of opinions implying un- certainty. EuPH. — ^Tell me, Alciphron, what you take to be the caufe of a lunar ecllpfe. Alc. — The fhadow of the earth interpofing between the fun and moon. EuPH. — Are you aflured of this ? Alc. — Undoubtedly. EuPH. — Are all mankind agreed In this truth .? Alc. — By no means. Ignorant and barbarous people affign different ridiculous caufes of this appearance. EuPH. — It feems then, there are different opinions about the nature of an eclipfe. Alc. — There are. EuPH. — And neverthelefs one of thefe opinions is true. Alc> — It is. EuPH. — Diverfity, therefore, of opinions about a thing, doth not hinder, but that thing may be, and one of the opinions concerning it may be true. Alc— This I acknowledge. G 50 MINUTE PHILOSOPHER. [Dial. L] EuPH. — It fhould feem, therefore, that your argument againll the belief of a God, from the variety of opinions about his nature, is not conclufive. Nor do I fee, how you can conclude againll the truth of any moral or religious tenet, from the various opinions of men upon the fame fubje£b. Might not a man as well argue, that no hiftori- cal account of a matter of fa£t can be true, when different relations are given of it ? or may we not as well infer, that becaufe the feveral fe£i:s of Philofophy maintain differ- ent opinions, none of them can be in the right, not even the Minute Philofophers themfelves ? During this converfation Lyficles feemed uneafy, like one, that wilhed in his heart there was no God. Alciphroriy faid he, methinks you fit by very tamely, while Euphranor faps the foundation of our tenets. Be of good courage, replied Alciphron^ a fkilful gamefter has been known to ruin his adverfary, by yielding him fome advantage at firfl. I am glad, faid he, turning to Euphranor^ that you are drawn in to argue and make your appeals to reafon. For my part, wherever reafon leads, I fhali not be afraid to follow. Know then, Euphranory that I freely give up what you now contend for. I do not value the fuccefs of a few crude notions, thrown out in a loofe difcourfe, any more than the Turlis do the lofs of that vile infantry, which they place in the front of their armies, for no other end but to wafte the powder, and blunt the fwords of their enemies. Be afTured, I have in referve a body of other- guefs arguments, which I am ready to produce. I will undertake to prove. EuPH. — O Alciphron ! I do not doubt your faculty of proving. But before I put you to the trouble of any far- ther proofs, I fhould be glad to know, whether the notions of your Minute Philofophy are worth proving. I mean, whether they are of ufe and fervice to mankind ? XVI. Alc. — As to that, give me leave to tell you, a [Dial. L] MINUTE PHILOSOPHER. 51 thing may be ufeful to one man's views, and not to anoth- er's : But truth is truth, whether ufeful or not, and mufl: not be meafured by the convenience of this or that man, or party of men. EuPHc — But is not the general good of mankind to be regarded as a rule or meafure of moral truths, of all fuch truths as dire61: or influence the moral actions of men ? Alc. — That point is not clear to me. I know, indeed, that legiflators, and divines, and politicians, have always alledged, that it is neceffary, to the well-being of mankind, that they fhould be kept in awe by the llavilh notions of religion and morality.* But granting all this, how will it prove thefe notions to be true ? convenience is one thing, and truth is another. A genuine Philofopher, therefore, will overlook all advantages, and confider only truth itfelf, as fuch. EupH. — Tell me, Akiphroriy is your genuine Philofopher a wife man, or a fool ? Alc. — Without queftion, the wifeft of men. EuPH. — Which is to be thought the wife man, he who a£ls with defign, or he who a£ts at random ? Alc. — He who a£i:s with deCgn. EuPH. — Whoever a£ts with defign, a£ts for fonic end. Doth he not .? Alc. — He doth. EuPH. — And a wife man for a good end ? Alc. — True. EuPH. — And he flieweth his wifdom, in making choice of fit means to obtain his end. Alc. — I acknowledge it. EuPK. — By how much, therefore, the end propofed is more excellent, and by how much fitter the means em- ployed are to obtain it, fo much the wifer is the agent to be efteemed. Alc. — This feems to be true. * The moral virtues are the political oflFspring, which flattery begot up- on pride. Fable of the Bees, part the firft p. 37. 52 MINUTE PHILOSOPHER. [Dial. I.] EuPH.- — Can a rational agent propofe a more excellent end than happinefs ? Alc.--— He cannot. EuPH.— — Of good things, the greater good is mofl: ex- cellent. Alc. — Doubtlefs. EupH. — Is not the general happinefs of mankind a greater good, than the private happinefs of one man, or of fome certain men ? Alc. — It is. EupH. — Is it not, therefore, the moft excellent end ? Alc. — -It feems fo. EuPH.— — Are not then thofe who purfue this end, by the propereft methods, to be thought the wifeft men ? Alc. — I grant they are. EuPH. — Which is a wife man governed by, wife or fooiifh notions. Alc— 'By wife, doubtlefs. EuPH. — It feems then to follow, that he, who promotes the general well-being of mankind, by the proper neceifa- ry means, is truly wife, and acls upon wife grounds. Alc. — It fliould feem fo. EuPH. — And is not folly of an oppofite nature to wif- dom ? Alc. — It is. EuPH. — Might it not, therefore, be inferred, that thofe men are fooiifh, who go about to unhinge fuch principles, as have a neceflary connexion with the general good of mankind ? Alc. — Perhaps this might be granted : but, at the fame time, I mult obferve, that it is in my power to de- ny it. EuPH. — How ! you will not furely deny the conclu- lion, when you admit the premifes. Alc. — I would fain know upon what terms we ar- gue ', v/hethcr, in this progrefs of queilion and anfwer, [Dial. I.] MINUTE PHILOSOPHER. 53 if a man makes a flip, it be utterly irretrievable ? For, if you are on the catch, to lay hold of every advantage, without allowing for furprife or inattention, I muft tell you, this is not the way to convince my judgment. EuPH. O Alciphron ! I aim not at triumph, but at truth. You are therefore at full liberty to unravel all, that hath been faid, and to recover, or corre6t, any flip, you have made. But then, you mufl diftindly point it out, otherwife it will be impofTible ever to arrive at any conclulion. Alc. — I agree with you, upon thefe terms, jointly to proceed in fearch of truth, for to that I am fincerely de- voted. In the progrefs of our prefent inquiry, I was, it feems, guilty of an overfight, in acknowledging the gene- ral happinefs of mankind to be a greater good than the particular happinefs of one man. For in fa£l:, the indi- vidual happinefs of every man alone conftitutes his own entire good. The happinefs of other men making no part of mine, is not, with refpe£l to me, a good ; I m.ean a true natural good. It cannot therefore be a reafonabie end, to be propofed by me, in truth and nature (for I do not fpeak of political pretences) Cnce no wife man will purfue an end v/hich doth not concern him. This is the voice of nature. Oh nature ! thou art the fountain, ori- ginal, and pattern of all that is good and wife. EuPH. — You would like then to follow nature, and propofe her as a guide and pattern for your imitation. Alc- — Of all things. EuPH. — "Whence do you gather this refpe£l; for na- ture ? Alc. — From the excellency of her productions. EuPH. — In a vegetable, for inftance, you fay there is uie and excellency, becaufe the feveral parts of it are fo connected, and fitted to each other, as to proteft and nourifti the whole, make the individual grow, and propa- gate the kind \ and becaufe^ in its fruits, or qualities, it is 54 MINUTE PHILOSOPHER. [Dial. I.] adapted to pleafe the fenfe, or contribute to the benefit of man. Alc. — Even fo. EupH. — In like manner, do you not infer the excel- lency of animal bodies, from obferving the frame and iitnefs of their feveral parts, by which they mutually confpire to the well-being of each other, as well as of the whole ? Do you not alfo obferve a natural union, and confent, between animals of the fame kind, and that even different kinds of animals have certain qualities, and in- ftin6ts, whereby they contribute to the exercife, nourifh- ment, and delight of each other ? Even the inanimate, unorganized elements, feem to have an excellence rela- tive to each other. Where was the excellency of water, if it did not caufe herbs and vegetables to fpring from the earth, and put forth flowers and fruits ? And what would become of the beauty of the earth, if it was not warmed by the fun, moiftened by water, and fanned by air ? Throughout the whole fyftem of the vifible and na- tural world, do you not perceive a mutual connexion and correfpondence of parts ? And is it not from hence, that you frame an idea of the perfection and order, and beau- ty of nature ? Alc — All this I grant. EuPH. — And have not the ftoics heretofore faid (who were no more bigots than you are) and did you not your- felf fay, this pattern of order was worthy the imitation of rational agents ? Alc, — I do not deny this to be true. EuPH. — Ought we not therefore to infer the fame union, order, and regularity, in the moral world, that we perceive to be in the natural ? Alc We ought. EupH. — Should it not therefore feem to follow, that reafonable creatures were, as the philofophical emperor * * M. Antonin. 1. 4. [Dial. L] MINUTE PHILOSOPHER. 55 obferves, made one for another ; and confequently, that man ought not to confider himfelf as an independent in- dividual, whofe happinefs is not conne<Sted with that of other men , but rather as the part of a whole, to the common good of which he ought to confpire, and order his ways and actions fuitably, if he would live according to nature ? Alc. — Suppofing this to be true, what then ? EuPH. — Will it not follow, that a wife man (hould confider, and purfue his private good, with regard to, and in conjunction with, that of other men ? in granting of which, you thought yourfelf guilty of an overfight ; though, indeed, the fympathy of pain and pleafure, and the mutual afFe£i:ions, by which mankind are knit toge- ther, have been always allowed a plain proof of this point : And though it was the conftant do£lrine of thofe, who were efteemed the wifeft, and moft thinking men among the ancients, as the platonifts, peripatetics, and ftoics ; to fay nothing of chriftians, whom you pronounce to be an unthinking, prejudiced fort of people. Alc. — I (hail not difpute this point with you. EuPH. — Since, therefore, we are fo far agreed, (hould it not feem to follow, from the premifes , that the belief of a God, of a future ftate, and of moral duties, are the only wife, right, and genuine principles of human con- duct, in cafe they have a neceflary connexion with the well-being of mankind ? This conclufion you have been led to by your own conceflions, and by the analogy of nature. Alc. — I have been drawn into it, ftep by ftep, through feveral preliminaries, which I cannot well call to mind ; but one thing I obferve, that you build on the neceflary connexion, thofe principles have with the well-being of mankind ; which is a point neither proved nor granted. Lys. — This I take to be a grand fundamental prejudice, as I doubt not, if I had time I could make appear. But 56 MINUTE PHILOSOPHER. [Dial. L] it is now late, and we will, if you think fit, defer this fubje£t till to-morrow. Upon which motion of Lyft-' clesy we put an end to our converfation for that even- ing- THE SECOND DIALOGUE. I. Vulgar Error ^ That Vice is hurtful. II. The Benefit of DrunkennefSf Gaming^ and Whoring. III. Prejudice againfi Vice wearing off. IV. Its Ufefulnefs illufirated in the Infiances ^ Callicles ^W Telefilla. V. The Rea- foning o/'Lyficies in behalf of Vice examined. VI. TVrong to punifh Actions when the DoBrines, •whence they fiow^ are tolerated. VII. Hazardous Experiment of the Minute Philofophers. VIII. Their Doclrine of Circulation and Revolution, IX. Their Senfe of a Reformation. X. Rich- es alone not the Public Weal. XI. Authority of Minute Philofophers : their Prejudice againfi Religion, XII. Ef" feels of Luxury : Virtue^ whether notional ? XIII. Pleaf ure of Senfe. XIV. What fort of Pleafure mofi natural to Man. XV. Dignity of Human Nature. XVI. PleaJ^- ure mifiaken. XVII. Amufemefits, Mifery^ and Cow- ardife of Minute Philfophers. XVIII. Rakes cannot reckon, XIX. Abilities and Succefs of Minute Philofophers. XX. Happy Fffetls of the Minute Philofophy in particular Infiances. XXI. Their free Notions about Government, XXII. England the proper Soil for Mi?iute Philofophy, XXIII. The Policy and Addrefs of its Profefihrs. XXIV. Alerit of Minute Philofophers towards the Public. XXV. Their Notions and CharaBer. XXVI. Their Tendency towards Popery and Slavery. X ^ EXT morning Alciphron and Lyfides faid, the weather was fo fine, they had a mind to fpend the day abroad, and take a cold dinner under a fhade, in fome pleafant part of the country. Whereupon, after break- fa ft, we went down to a beach, about half a mile ofFj where we walked on the fmooth fand, with the ocean on H 58 MINUTE PHILOSOPHER. [Dial. II.] one hand, and on the other wild broken rocks, intermix- ed with (hady trees and fprings of water, till the fun be- gan to be uneafy. We then withdrew into a hollow glade, between two rocks, where we had no fooner feat- ed ourfelves, but Lyjides^ addrefllng himfelf to Euphra- nor, .faid, I am now ready to perform what I undertook kft evening, which was to fhew, there is nothing in that necefiary connexion, which fome men imagine, be- tween thofe principles, you contend for, and the public good. I freely own, that if this queftion was to be de- cided by the authority of legiflators, or philofophers, it rnuft go againft us. For thofe men generally take it for . granted, that vice is pernicious to the public \ and that ■; men cannot be kept from vice, but by the fear of God, jand the fenfe of a future ftate ; whence they are induced ^ to think, the belief of fuch things necefTary to the well- being of human kind. This faife notion hath prevailed for many ages in the world, and done an infinite deal of mifchief, being, in truth, the caufe of religious cllablifh- ments, and gaining the protection and encourageme-nt of laws and magiflrates to the clergy and their fuperllitions. Even fome of the wifeft among the ancients, who agreed with our fe£l in denying a Providence, and the immor- tality of the foul, had neverthelefs the weaknefs to lie under the commion prejudice, that vice was hurtful to focieties of men. But England hath, of late, produced great phiiofophers, who have undeceived the world, and proved to a demondration, that private vices are public benefits. This difcovery was referved to our times, and our feci hath the glory of it. Cri. — It is poffible fome men, of fine underftanding, might, in former ages, have had a glimpfe of this impor- tant truth : But, it may be prefumed, they lived in igno- rant times, and bigoted countries, which were not ripe for fuch a difcovery. Lys. — Men of narrow capacities and fhort fight, being able to fee no further than one link in a chain of confe- [Dial. II.] MINUTE PHILOSOPHER. 59 quences, are fliocked at fmall evils, which attend upon vice. But thofe, who can enlarge their view, and look through a long feries of events, may behold happinefs re- fulting from vice, and good fpringing out of evil, in a thoufand inftances. To prove my point, I fhall not trou- ble you with authorities, or far-fetched arguments, but bring you to plain matter of fact. Do but take a view of each particular vice, and trace it through its efFe£ls and confequences, and then you will clearly perceive the advantage it brings to the public. II. Drunkennefs, for inftance, is by your fober mor- alifls thought a pernicious vice -, but it is for want of confidering the good effects that flow from it. For, in the firft place, it increafes the malt tux, a principal branch of his majefty's revenue, and thereby promotes the fafety, ftrength, and glory of the nation. Secondly, it employs a great number of hands, the brewer, the maltftcr, the plough- man, the dealer in hops, the fmith, the carpenter, the brafier, the joiner, with all other artificers, neceflary to fupply thofe enumerated, with their refpeO:ive initru- ments and utenfils. All which advantages are procured from drunkennefs, in the vulgar way, by flrong beer. — This point is fo clear, it will admit of no difpute. But while you are forced to allow thus much, I forefee you are ready to object againft drunkennefs, occafioned by wine and fpirits, as exporting wealth into foreign coun- tries. But do you not reflect on the number of hands, which even this fets on work at home : The diftillers, the vintners, the merchants, the faiiors, the (hipwrights, with all thofe who are employed towards victualing and fitting out (hips, which, upon a nice computation, will be found to include an incredible variety of trades and callings. Then for freighting our fhips, to anfwcr thefe foreign importations, all our manufactures throughout the kingdom are employed, the fpinners, the weavers, 6o MINUTE PHILOSOPHER. [Dial. II.] the dyers, the wool-combers, the carriers, the packers : And the fame may be faid of many other manufaftures, as well as the woollen. And if it be further confidered, how many men are enriched by all the forementioned ways of trade and bufinefs, and the expenfes of thefe men, and their families, in all the feveral articles of con- venient and fafliionable living, whereby all forts of trades and callings, not only at home, but throughout all parts, wherever our commerce reaches, are kept in employment ; you will be amazed at the wonderfully extended fcene of benefits which arife from the fingle vice of drunkennefs, fo much run down and declaimed againfl; by all grave re- formers. With as much judgment, your half-witted folk are accuftomed to cenfure gaming. And indeed (fuch is the ignorance and folly of mankind) a gamefter and a drunkard are thought no better than public nuifances, when, in truth, they do, each in their way, greatly con- duce to the public benefit. If you look only on the fur- face and firfl appearance of things, you will no doubt think playing at cards a very idle and fruitlcfs occupation. But dive deeper, and you Ihall perceive this idle amufe- ment employs the card-maker, and he fets the paper-mills at work, by which the poor rag-man is fupported j not to mention the builders, and workers in wood and iron, that are employed in erecting and furnifhing thofe mills. Look ftill deeper, and you fhall find that candles and chair- hire, employ the induftrious and the poor, who, by thefe means, come to be relieved by fharpers and gentlemen, who would not give one penny in charity. But you will fay, that niany gentlemen and ladies are ruined by play, without confidering, that what one man lofes, another gets, and that confequently as many are made as ruined : Money changeth hands, and in this circulation, the life of bufinefs and commerce confiils. When money is fpent, it is all one to the public who fpends it. Suppofe a fool of quality becomes the dupe of a man of mean birth and [Dial. II.] MINUTE PHILOSOPHER. 6t circumftance, who has more wit. In this cafe, what harm doth the public fuftain ? Poverty is relieved, inge- nuity is rewarded, the money flays at home, and has a lively circulation, the ingenious Iharper being enabled to fet up an equipage, and fpend handfomely, which can- not be done without employing a world of people. But you will perhaps object, that a man reduced by play may be put upon defperatc courfes, hurtful to the public. Suppofe the worft, and that he turns highwayman, fuch a man hath a fliort life, and a merry. "While he lives, he fpends, and, for one that he robs, makes twenty the better for his expenfe. And when his time is come, a poor family may be relieved by fifty or a hundred pounds fet upon his head. A vulgar eye looks on many a man as an idle or mifchievous fellow, whom a true philofo- pher, viewing in another light, confiders as a man of pleafant occupation, who diverts himfelf, and*benefits the public : And that with fo much eafe, that he employs a multitude of men, and fets an infinite maehine in motion, without knowing the good he does, or even intending to do any ; which is peculiar to that gentleman-like way of doing good by vice. I was confidering play, and that infenfibly led me to the advantages, which attend robbing on the highway. Oh the beautiful and never enough ad- mired connexion of vices ! It would take too much time to fhew how they all hang together, and what an infinite deal of good takes its rife from every one of them. One word for a favorite vice, and I fhall leave you to make out the reft yourfelf, by applying the fame way of reafoning to all other vices. A poor girl, who might not have the fpending of half a crown a week, in what you call an hon- eft way, no fooner haft the good fortune to be a kept miftrefs, but (he employs milliners, laundrefles, tire- women, mercers, and a number of other trades, to the benefit of her country. It would be endlefs to trace and purfue every particular vice through its confequences and da MINUTE PHILOSOPHEPv. [Dial. II.] efFe£ls, and fhew the vaft advantage they all are of to the public. The true fprings that actuate the great machine of commerce, and make a flourifhing (late, have been hi- therto little underftood. Your moralifts and divines have, for fo many ages, been corrupting the genuine fenfe of mankind, and filling their heads with fuch abfurd princi- ples, that it is in the power of few men to contemplate real life with an unprejudiced eye. And fewer ftill have fufficient parts and fagacity to purfue a long train of con- fequences, relations and dependences ; which muft be done, in order to form a juft and intire notion of the pub- lic weal. But, as I faid before, our fe£t hath produced men capable of thefe difcoveries, who have difplayed them in a full light, and made them pubUc for the benefit of their country. III. Oh ! Said Ettphranor, who heard this difcourfe with great attention, you Lyftcles are the very man I want- ed, eloquent and ingenious, knowing in the principles of your fedt, and willing to impart them. Pray tell me, do thefe principles find an eafy admiflion in the world ? Lys.— ~They do among ingenious men, and people of fafhion, though you will fometimes meet with ftrong prejudices againft them in the middle fort, an efl^e£t of ordinary talents and mean breeding. EupH. — I (hould wonder if men were not fhocked at notions of fuch a furprifing nature, fo contrary to all laws, education and religion. Lys. — They would be fliocked much more, if it had not been for the Ikilful addrefs of our Philofophers j who, confidering that moil men are influenced by names, rather than things, have introduced a certain polite way of fpeak- ing, which lefTens much of the abhorrence and prejudice againft vjce. EuPH. — Explain me this. Lys.— Thus, in our dialed!:, a vicious man, is a man of [DiAL.IL] MINUTE PHILOSOPHER. 6^ plcafure : A fharper is one that plays the whole game : A lady is fald to have an affair : A gentleman to be gal- lant : A rogue in bufinefs, to be one that knows the world. By this means, we have no fuch things as fots, debauchees, whores or rogues, in the beau ?nondey who may cjijoy their vices without ineurring difagreeable appella- tions. EupH.— -Vice then is, it feems, a fine thing with an ug- ly name. Lys. — Be aflured it is. EuPH. — It fhould feem then, that P/ato's fearing left youth might be corrupted, by thofe fables which repre- fented the gods vicious, was an effe£l of his weaknefs and ignorance. Lys. — It was, take my word for it. EupH. — And yet P/ato had kept good company, and liv- ed in a court. And Ciceroy who knew the wbrld well, had a profound cfteem for him. Cri. — I tell you, Euphranor^ that Plato and 2lw//y might, perhaps, make a figure in Athens^ or Rome : But were they to revive here in our days, they would pafs but for under- bred pedants, there being at riioft coff'ee-houfes in London^ feveral able men, who could convince them they knew nothing in, what they are valued fo much for, morals and politics. Lys. — How many longr-headed men do I know, both in the court-end and the city, with five times Plato's fenfe, who care not one ftraw what notion their fons have of God or virtue ! IV. Cri. — I can illuftratc this do£lrine of Lyfcksy by examples, that will make you perceive its force. Cleophon^ a Minute Philofopher, took ftrii^ care of his fon's educa- tion, and entered him betimes in the principles of his itdi, Callicles (that was his fon's name) being a youth of parts, made a notable progrefs •, infomuch that, before he became 64 MINUTE PHILOSOPHER. [Dial. IL] of age, he killed his old covetous father with vexation, and foon after ruined the eftate he left behind him ; or, in other words, made a prefent of it to the public, fpreading the dunghill, colle£led by his anceftors, over the face of the nation, and making out of one overgrown eftate, fev- cral pretty fortunes for ingenious men, who live by the vices cf the great. Telefdla^ though a woman of quality and fpirit, made no figure in the world, till (he was in- ftru61:ed by her hufband in the tenets of the Minute Phi- lofophy, which he wifely thought would prevent her giv- ing any thing in charity. From that time fhe took a turn towards expenfive diverfions, particularly deep play : by which means fhe foon transferred a confiderable ihare of his fortune, to feveral acute men, fkilled in that myftery, who wanted it more, and circulate it quicker than her hufband would have done, who, in return, hath got an heir to his eftate, having never had a child before. That fame Telejilla^ who was good for nothing fo long as fhe believed her catechifm, now fhines in all public places, is a lady of gallantry and fafhion, and has by her extravagant parade in lace, and fine clothes, raifed a fpirit of expenfe in other ladies, very much to the public benefit, though it muft be owned, to the mortification of many frugal hufbands. While Crito related thefe fads with a grave face, I could not forbear fmiling ; which Lyficles obferving, fuper- ficial minds, faid he, may perhaps find fomething to ridi- cule in thefe accounts : But all, who are mafters of a juft way of thinking, muft needs fee, that thofe maxims, the benefit whereof is univerfal, and the damage only particu- lar to private perfons or families, ought to be encouraged in a wife commonwealth. For my part, faid Euphranor^ I profefs myfelf to be rather dazzled and confounded, than convinced by your reafoning, which, as you obferved your- felf, taking in the connexion of many diftant points, requires great extent of thought to comprehend it. I muft there- fore intreatyouto bear with my defeds, fuffer me to take [Dial. II.] MINUTE PHILOSOPHER. 6^ to pieces what is too big to be received at once : And where I cannot keep pace with you, permit me to follow you, ftep by ftep, as faft as I can. Lys. — There is reafon in what you fay. Every one cannot fuddenly take a long concatenation of argument. V. EuPH. — Your feveral arguments feem to center in this, that vice circulates money, and promotes induftry, which caufeth a people to flourifti. Is it not fo ? Lys — It is. EuPH. — And the reafon that vice produceth this efFe6l:, is, becaufe it caufeth an extravagant confumption, which is the moft beneficial to the manufacturers, their encour- agement confiding in a quick demand and high price. Lys. — True. EuPH.— Hence you think, a drunkard moft beneficial to the brewer and the vintner, as caufing a quick confump- tion of liquor, inafmuch as he drinks more than other men. Lys. — Without doubt. EuPH. — Say, Lyftclesy who drinks moft, a fick man or a healthy ^ Lys.— A healthy ? EuPH. — And which is healthieft, a fober man or a drunkard ? Lys. — A fober man. EuPH. — A fober man therefore, in health, may drink more than a drunkard when he is fick. Lys. — He may. EuPH. — What think you, will a man confume more meat and drink in a long life or a fhort one ? Lys. — In a long. EuPH. — A fober healthy man, therefore. In a long life, may circulate more money, by eating and drinking, than a glutton or drunkard, in a ftiort one. Lys. — What then .? EuPH.- — Why then, it fliould feem, that he may be I ^6 MINUTE PHILOSOPHER. [Dial. IL] more beneficial to the public, even in this way of eating and drinking. Lys. — I fhall never own that temperance is the way to promote drinking. EuPH. — But you will own that ficknefs leflens, and death puts an end to all drinking. The fame argument will hold, for aught I can fee, with refpecSt to all other vices that impair men's health, and fhorten their lives. And, if we admit this, it will not be fo clear a point, that vice hath merit towards the public. Lys. — But admitting that fome artificers, or traders, might be as well encouraged by the fober men as the vi- cious ; what (hall we fay of thofe, who fubfift altogether by vice and vanity ? EuPH. — If fuch there are, may they not be otherwife employed without lofs to the public ? Tell me, Lyftclesy is there any thing in the nature of vice, as fuch, that renders it a public bleffmg, or is it only the confumption it occa- lions ? Lys. — I have already (hewn how it benefits the nation, by the confumption of its manufactures. EuPH. — And you have granted, that a long and healthy life confumes more than a (hort and fickly one ; and you will not deny, that many confume more than one. Upon the whole then, compute and fay, which is moft likely to promote the induftry of his countrymen, a virtuous marri- ed man, with a healthy numerous offspring, and who feeds and clothes the orphans in his neighborhood, or a fafliion- able rake about town. I would fain know, whether money fpent innocently, doth not circulate as well as that fpent upon vice. And if fo, whether, by your own rule, it doth not benefit the public as much ? Lys. — What I have proved, I proved plainly, and there is no need of more words about it. EuPH. — You feem to me, to have proved nothing, un- lefs you can make it out, that it is impoffible to fpend si £DiAL. II.] MINUTE PHILOSOPHER. 67 fortune innocently. I fhould think the public weal of 3 nation confiils in the number and good condition of its inhabitants : Have you any thing to objedl to this ? Lys. — I think not. EupH. — To this end which would moll conduce, the employing men in open air, and manly exercife, or in fe- dentary bufmefs within doors ? Lys.- — The former, I fuppofe. EuPH. — Should it not feem therefore, that building, gardening, and agriculture, would employ men more ufe- fully to the public, than if tailors, barbers, perfumers, diftillers, and fuch arts were multiplied. Lys. — All this I grant ; but it makes againft you. For what moves men to build and plant but vanity, and what is vanity but vice ? EuPH. — But if a man fhould do thofe things for his convenience or pleafure, and in proportion to his fortune, without a foolifh oftentation or overrating them beyond their due value, they would not then be the efFedt of vice ; and how do you know but this may be the cafe ? Cri. — One thing I know, that the readied way to quicken that fort of induftry, and employ carpenters, ma- fons, fmiths, and ail fuch trades, would be to put in prac- tice the happy hint of a celebrated Minute Philofopher ; who, by profound thinking, has difcovered, that burning the city of London would be no fuch bad adlion, as filly prejudiced people might poffibly imagine ; inafmuch as it would produce a quick circulation of property, transferring it from the rich to the poor, and employing a great num- ber of artificers of all kinds. This, at leaft, cannot be deni- ed, that it hath opened a new way of thinking to our incen- diaries, of which the public hath of late begun to reap the benefit. EupH. — I cannot fufficiently admire this ingenious thought. 68 MINUTE PHILOSOPHER. [Dial. XL] VI. But methinks it would be dangerous to make fuch notions public. Cri. — Dangerous ! to whom ? EuPH. — In the firft place, to the publiflier. Cri. — That is a miftake ; for fuch notions have been publifhed and met with due applaufe, in this moft wife and happy age of free- thinking, free-fpeaking, free^writing, and free-acting. EuPH. — How ! may a man then publifh and pra£i:ife fuch things with impunity ? Cri. — To fpeak the truth, I am not fo clear as to the practical part. An unlucky accident now and then befals an ingenious man. The Minute Philofopher, MagirtiSy being defirous to benefit the public, by circulating an eftate pof- fefled by a near relation, who had not the heart to fpend it, foon convinced himfelf, upon thefe principles, tliat it would be a very worthy action to difpatch out of the way fuch a ufelefs fellow, to whom he was next heir. But for this laudable attempt, he had the misfortune to be hanged by an under-bred judge and jury. Could any thing be more unjuft ? EuPH. — Why unjuft ^. Cri. — Is it not unjuft to punifti actions, when the prin- ciples, from which they directly follow, are tolerated and applauded by the public 1 can any thing be more inconfift- ent, than to condemn in prdClice, what is approved in fpec- ulation ? truth is one and the fame ; it being impoflible a thing ihould be practically wrong, and fpeculatively right. Thus much is certain, Magtrus v/as perfect mafter of all this theory, and argued moft acutely about it with a friend cf mine, a^little before he did the fa6t, for which he died. Lys. The beft on't is, the world every day grows wi- fer J though it muft be owned, the writers of our fc£t have not yet fliaken oiT all refpeCt for human laws, whatever they may do as to divine. It fecms they venture no fur- ther, than to recommend an inward principle of vice, ope- rating under an outward reflraint cf human laws. [Dial. II.] MINUTE PHILOSOPHER. 69 Cri. — That writer, who confiders man only as an in- ftrument of paflion, who abfolves him from all ties of con- fclence and religion, and leaves him no law to refpeft or to fear, but the law of the land, is to be fure a public bene- fit. You miftake, Euphi-ancr^ if you think the Minute Philofophers idle theorifts : They are men of practical views. EuPH. — As much as I love liberty, I fliould be afraid to live among fuch people : it would be, as Seneca fome- where exprefleth it, in lihertate htllis ac tyrannis faviore. Lys. — What do you mean by quoting Plato and Seneca ? Can you imagine a free-thinker is to be influenced by the authority of fuch old-fafhioned writers ? EuPH. — You, Lsficles, and your friend, have quoted to me ingenious moderns, profound fine gentlemen, with new names of authors in the Minute Philofophy, to whofe merits I am a perfe£^ ftranger. Suffer me, in my turn, to cite fuch authorities as I know, and have pafled for many ages upon the world. VII. But, authority apart, what do you fay to expe- rience .'' My obfervation can reach as far as a private fam- ily : and fome wife men have thought, a family may be confidercd as a fmall kingdom, or a kingdom as a great family. Do you admit this to be true ? L^s. — If I fay yesy you will make an inference •, and if I fay noy you will demand a reafon. The bell way is, to fay nothing at all. There is, I fee, no end of anfwer- ing. EuPH. — If you give up the point you undertook to prove, there is an end at once : But if you hope to con- vince me, you m.uft anfwer my queflions, and allow me the liberty to argue and infer. Lys. — Well, fuppofe I admit that a kingdom may be confidered as a great family. EuPH . — I fhall afk you then, v/hether ever you knew 70 MINUTE PHILOSOPHER. [1)ial. IL] private families thrive by thofe vices you think fo benefi- cial to the public ? Lys. — Suppofe I have not ? EuPH. — Might not a man, therefore, by a parity of reafon, fufpe6l their being of that benefit to the public ? Lys. — Fear not, the next age will thrive and flourifh. EuPH. — Pray tell me, Lyfdesy Suppofe you faw a fruit of a new untried kind ; would you recommend it to your own family to make a full meal of ? Lys. — I would not. EuPH. — Why then would you try, upon your own country, thefe maxims, which were never admitted in any other ,? Lys.— —The experiment muft begin fomewhere; and we are refolved our own country fliall have the honor and advantage of it. EuPH. — O Lyficles ! hath not Old England fubfiiled for many ages without the help of your notions ? Lys. — ^She has. EuPH. — And made fome figure ? Lys. — I grant it. EuPH. — Why then fliould you make her run the rifle of a new experiment, when it is certain ftie may do with- out it ? Lys. — But we would make her do better. We would produce a change in her, that never was feen in any nation. EuPH. — Salliiji obferves, that a little before the down- fall of the Roman greatnefs, avarice (the effcdl of luxury) had erafed the good old principles of probity and juftice, had produced a contempt for religion, and made every thing venal : while ambition bred diffimulation, and cauf- ed men to unite in clubs and parties, not from honorable motives, but narrow and interefted views. The fame hiftorian obferves, of that ingenious free-thinker, Catiline^ that he made it his bufinefs to infinuate himfelf into the acquaintance of young men, whofe minds, unimproved [Dial. II.] MINUTE PHILOSOPHER. 71 by years and experience, were more eafily feduced. I know not how it happens, but thefe paflages have occur- red to my thoughts more than once during this converfa- tion. Lys. — Salliift was a fententious pedant. EupH. — But confult any hiftorian : look into any wri- ter. See, for inftance, what Xenophon and Livy fay of Sparta and Romey and then tell me, if vice be not the lik§- lieft way to ruin and enflave a people. Lys. — When a point is clear by its own evidence, I never think it worth while to confult old authors about it. Cri. — It requires much thought and delicate obferva- tion, to go to the bottom of things. But one who hath eome at truth with difficulty, can impart it with cafe. I will therefore, Euphranor, explain to you in three words (what none of your old writers ever dreamed of) the true caufe of ruin to thofe ftates. You mult know, that vice and virtue, being oppofite and contradictory princi- ples, both working at once in a ftate, will produce con- trary effects, which inteftine difcord muft needs tend to the diflblution and ruin of the whole. But it is the de- fign of our Minute Philofophers, by making men wicked upon principle, a thing unknown to the ancients, fo to weaken and deftroy the force of virtue, that its efFe£ts fliall not be felt in the public. In which cafe, vice be- ing uncontrouled, without let or impediment of princi- ple, pure and genuine, without allay of virtue, the na- tion muft doubtlefs be very flourifhing and triumphant. EuPH. — ^Truly, a noble fcheme ! Cri. — And in a fair way to take effect. For our young proficients in the Minute Philofophy, having, by a rare felicity of education, no tinfture of bigotry or prejudice, do far outgo the old ftanders and profeiTors of the fe6t ; who, though men of admirable parts ; yet, having had the misfortune to be imbued in their childhood with fome religious notions, could never after get entirely rid of 72 MINUTE PHILOSOPHER. [Dul. II.] tliem ; but fliil retain fome fmall grains of confcience and fuperllition, which are a check upon the nobleft genius. In proof of this, I remember that tlie famous Minute Philofopher, old Demodicusy came one day from converfa- tion upon bufinefs with Titnander, a young gentleman of the fame fe6t, full of aftonifhment. I am furprifed, faid he, to fee fo young, and withal fo complete a villain, and, fuch was the force of prejudice, fpoke of Timander, with abhorrence, not confidering that he was only the more egregious and profound philofopher of the two. VIII. EuPH. — Though much may be hoped from the unprejudiced education of young gentlemen, yet, it feems, we are not to expecl a fettled and entire happinefs, before vice reigns pure and unmixed : Till then, much is to be feared from the dangerous flruggle between vice and vir- tue, which may perchance overturn and diflblve this go- vernment, as it hath done others. Lys. — No matter for that, if a better comes in its place. We have cleared the land of all prejudices towards go- vernment or conftitution, and made them fly like other phantafms before the light of reafon and good fenfe. Men, who think deeply, cannot fee any reafon, why power (hould not change hands, as well as property : or, why the fafhion of a government fhould not be changed as eafily as that of a garment. The perpetual circulating and revolving of wealth and power, no matter through what or whofe hands, is that which keeps up life and fpirit in a ftate. Thofe who are even flightly read in our philofophy, know that, of all prejudices, the fiUiefl is an attachment to forms. Cri. — To fay no more upon fo clear a point, the over- turning a government may be juftified upon the fame prin- ciples as the burning a town, would produce parallel efFe6ts, and equally contribute to the public good. In both cafes, the natural fprings of adion are forcibly exerted ; And in [Dial. II.] MINUTE PHILOSOPHER. 73 this general induftry, what one lofes another gets, a quick circulation of wealth and power making the fum total to flourifii. EupH. — And do the Minute Philofophers publifh thefe things to the world ? Lys. — It muft be confefled, our writers proceed in poli- tics with greater caution, than they think necelTary, with regard to religion. Cri. — But thofe things plainly follow from their prin- ciples, and are to be admitted for the genuine dodtrine of the {eOi, exprefled, perhaps, with more freedom and perfpicuity, than might be thought prudent by thofe, who would manage the public, or not offend weak breth- ren. EuPH. — And pray, is there not need of caution, a rebel, or incendiary, being chara£l:ers, that many men have a prejudice againft ? Lys. — Weak people, of all ranks, have a world of ab- furd prejudices. EuPH. — But the better fort, fuch as ftatefmen and le- giflators ; do you think, they have not the fame indifpo- iition towards admitting your principles ? Lys. — Perhaps they m.ay j but the reafon is plain. Cri. — This puts me in mind of that ingenious Philofo- pher, the gamefter, Giauctis, who ufed to fay, that ftatef- men and lawgivers may keep a ftir about ri^ht and wrong, juft and unjuft, but that, in truth, property, of every kind, had fo often pafled from the right owners, by fraud and violence, that it was now to be ccmfidered as lying on the common, and, with equal right, belonged to every one that could feize it. EuPH. — What are we to think then of laws and regu- lations, relating to right and wrong, crimes and duties ? Lys. — ^They ferve to bind vreak mijids, and keep the vulgar in awe : But no fooner doth a true genius srife, but he breaks his way to greatnefs, through all the tram- K 74 MINUTE PHILOSOPHER. [Dial. II.] mels of duty, confcience, religion, law *, to all which he {hewethhimfelf infinitely fuperior. IX. EuPH. — You are, it feems, for bringing about a thorough reformation. Lys. — As to what is commonly called the. reformation, I could never fee how, or wherein the world was the bet- ter for it. It is much the fame as popery, with this differ- ence, that it is the more prude-like and difagreeable thing of the two. A noted writer of ours makes it too great a compliment, when he computes the benefit of hooped- petticoats to be nearly equal to that of reformation. Tho- rough reformation is thorough liberty. Leave nature at full freedom to work her own way, and all will be well. This is what we aim at, and nothing fliort of this can come up to our principles. CritOy who is a zealous proteftant, hearing thefe words, could not refrain. The worft effete of the reformation, faid he, was the refcuing wicked men from a darknefs which kept them in awe. This, as it hath proved, was holding out light to robbers and mur- derers. Light, in itfelf, is good, and the fame light which fliews a man the folly of fuperftition, might (hew him the truth of religion, and the madnefs of atheifm. But to make ufe of light, only to fee the evils on one fide, and never to fee, but to run blindly upon the worfe extreme ; this is to make the beft of things produce evil, in the fame fenfe that you prove the worft: of things to produce good, to wit, accidentally or indire£l:ly : And by the fame meth- od of arguing, you may prove, that even difeafes are ufe- ful ; but whatever benefit feems to accrue to the public, either from difeafe of mind or body, is not their genuine offspring, and may be obtained without them. Lyjtcles was a little difconcerted by the affirmative air of Crito ; but after a fnort paufe, replied brifkly, that to contemplate the public good was not every one's talent. True, faid Eiiphratwri I queftion whether every one can frame a no- fDiAL.IL] MINUTE PHILOSOPHER. 75 tion of the public good, much lefs judge of the mearxs to promote it. X. But you, Lyftcles, who are tnafter of this fubje£t, will be pleafed to inform me, whether the public good of a nation doth not imply the particular good of its individ- uals ? Lys. — It doth. EuPH. — And doth not the good or happlnefs of a man confift, in having both foul and body found and in good condition, enjoying thofe things, which their refpeclive natures require, and free from thofe things which are odi- ous or hurtful to them, Lys. — I do not deny all this to be true. EuPH. — Now it would feem v/orth while to confider, whether the regular decent life of a virtuous man may not as much conduce to tliis end, as the mad fallies of in- temperance and debauchery. Lys. — I will acknowledge, that a nation may merely fubfift, or be kept alive, but it is impoflible it fliould flour- ifh without the aid of vice. To produce a quick circula- tion of traffic and wealth in a ftate, there mud be exorbi- tant and irregular motions in the appetites and paffions. EuPH. — The more people a nation contains, and the happier thofe people are, the more that nation may be faid to flourifh. I think we are agreed in this point. Lys. — We are. EuPH. — You allow then, that riches are not an ultimate end, but fhould only be confidered as the means to procure happinefs. Lys. — I do. EuPH. — It feems, that means cannot be of ufs with- out our knowing the end, and how to apply them to it. Lys. — It feems fo. EuPH. — Will it not follow, that in order to make a na- tion flourifii, it is not fufficient to make it wealthy, with- 75 MINUTE PHILOSOPHER. [Dial. IL] out knowing the true end and happinefs of mankind, and how to apply wealth towards attaining that end ? In pro- portion as thefe points are known and pra6lifed, I think the nation fhould be likely to flourifli. But for a people, who neither know nor praftife them, to gain riches, feems to me the fame advantage that it would be for a lick man to come at plenty of meat and drink, whigh he could not ufe but to his hurt- Lys. — This is mere fophiflry ; it is arguing witliout perfuading. Look into common life *, examine the pur- fuits of men •, have a due refpe£t for the confent of the world ; and you will foon be convinced, that riches alone are fufficient to m.ake a nation flourifhing and happy. Give them riches, and they will make themfelves happy, without that political invention, that trick of llatefmen and Phiiofophers, called virtue. XI. EuPH. — "Virtue then, in your account, is a trick of ilatefmen. Lys. It is. EuPH. — Why then do your fagacious fe6t betray and divulge that trick or fecret (late, which wife men have judged neceiTary for the good government of the world ,•* Lyficles hefitating, Crito made anfwer, that he prefumed it was becaufe their fe6t, being wifer than all other wife men, difdained to fee the world governed by wrong maxims, and would fet all things on a right bottom. EuPH. — Thus much is certain : If we look into all inftitutions of government, and the political writings of fuch as have heretofore pafied for wife men, we (hall find a great regard for virtue. Lys. — You Drali nnd a ftrong tin£lure of prejudice. But, as I faid before, confult the multitude, if you would find nature and truth. EuPH. — But among country gentlemen, and farmers, and the better fort of tradefmen, is not virtue a reputable thing ? CDiAL. II.] MINUTE PHILOSOPHER. 77 Lys. — You pick up authorities among men of low life and vile education. EuPH. — Perhaps we ought to pay a decent refpe6t to the authority of Minute Philofophers. Lys. — And I would fain know, whofe authority fhould be more confidered, than that of thofe gentlemen, who are alone above prejudice, and think for themfelves. EupH. — How doth it appear, that you are the only un- prejudiced part of mankind ? m?.y not a Minute Philofo- pher, as well as another man, be prejudiced in favor of the leaders of his feet ? May not an atheiftical education prejudice towards atheifm ? what fhould hinder a man's being prejudiced againfl religion, as well as for it ? or can you afTign any reafon, why an attachment to pleafure, in- tereft, vice or vanity, may not be fuppofed to prejudice men againft virtue ? Lys. — This is pleafant. What ! Suppofe thofe very men influenced by prejudice, who are always difputing againft it, whofe conftant aim it is to deteft and demolifh prejudices of all kinds ! except their own, replied CritOy for you muft pardon me, if I cannot help thinking they have fome fmall prejudice, though not in favor of virtue. XII. I obferv'e, Lxficles, that you allowed to Euphra- noTy the greater number of happy people are in a ftate, the more that ftate may be faid to flourifh : It follows therefore. That fuch methods as multiply inhabitants are good, and fuch as diminifh them are bad for the public. And one would think no body need be told, that the ftrength of a ftate confifts more in the number and fort of people, than in any thing elfe. ^ut in proportion as vice and luxury, thofe public blefTmgs encouraged by this Minute Pnilofophy, prevail among us, fewer are difpofed to marry, too many being diverted by pleafure, difabled by difeafe, or frightened by expenfe. Nor doth vice only thin a nation, but alfo debafeth it by a pu- 78 MINUTE PHILOSOPHER. [Dial. II.] ny degenerate race. I might add, that it is ruinous to our manufactures ; both as it makes labor dear, and thereby enables our more frugal neighbors to underfel us : and al- fo, as it diverts the lower fort of people from honeft call- ings to wicked projects. If thefe, and fuch confidera- tions, were taken into the account, I believe it would be evident to any man in his fenfes, that the imaginary bene- fits of vice bear no proportion to the folid real woes that attend it. Lyficles^ upon this, fhook his head, and fmi- led at Critoy without vouchfafing any other anfwer. Af- ter which, addreffing himfelf to Eitphramry there cannot, faid he, be a ftronger inftance of prejudice, than that a man fhould at this time of day preferve a reverence for that idol, virtue, a thing fo effeClually expofed and exploded by the moft knowing men of the age, who have fhewn, that man is a mere engine, played upon and driven about by fenfibie obje<9:s : and that moral virtue is only a name, a notion, a chimera, an enthufiafm, or at beft a fafhion, uncertain and changeable, like all other faftiions.* EuPH. — What do you think, Lyficlesy of health ^ doth it depend on fancy and caprice, or is it fomething real in the bodily compofition of a man ? Lys. — Health is fomething real, which refults from the right conftitution and temperature of the organs, and the fluids circulating through them. EuPH. — This, you fay, is health of body. Lys. — It is. EupH. — And may we not fuppofe an healthy confti- tution of foul, when the notions are right, the judgments true, the will regular, the paflions and appetites direct- ed to their proper obje£ts, and confined within due bounds ? This, in regard to the foul, feems what health is to tne body. And the man, whofe mind is fo conftituted, * In morals, there is no greater certainty, than in fafhions. Fable of the Bees, Part the Firft, p. 379. [Dial. H.] MINUTE PHILOSOPHER. 79 is he not properly called virtuous ? And to produce this heal- thy difpofition in the minds of his countrymen, fhould not every good man employ his endeavors ? If thefe things have any appearance of truth, as to me they feem to have, it will not then be fo clear a point, that virtue is a mere whim, or fafhion, as you are pleafed to reprefent it : I muft ovni, fomething unexpectedly, after vt'hat had been difcourfed in laft evening's conference, v^hich, if you would call to mind, it might perhaps fave both of us feme a-ouble. Lys. — Would you knov/ the truth, Euphranor ? I muft own, I have quite forgot all your difcourfe about virtue, duty, and all fuch points, which, being of an airy, notional nature, are apt to vanifh, and leave no trace on a mind accuftomed only to receive imprefiion from realities. XIII. Having heard thefe words, Euphranor looked at Cr'ito and me, and faid fmiling, I have miflaken my part : it was mine to learn, and his to inftrucl:. Then addref- fmg himfelf ^to Lyficks, Deal faithfully, faid he, and let me know whether the public benefit of vice be, in truth, that which makes you plead for it ? Lys. — I love to fpeak frankly what I tJiink. Know then, that private intereft is the firft and principal confideration withphilofophers of our fe£l. Now, of all interefts, plea- fure is that which hath the ftrongeft charms, and no plea- fures like thofe which are heightened and enlivened by licence. Herein confifts the peculiar excellency of our principles, that they (hew people how to ferve their coun- try by diverting themfelves, caufmg the two ftreams of public fpirit and felf-love to unite and run in the fame channel. I have told you already, that I admit a nation might fubfift by the rules of virtue. But give me leave to fay, it will barely fubfift in a dull, joylefs, infipid ftate ; whereas, the fprightly exceffes of vice infpire men Bo MINUTE PHILOSOPHER. [Dial. II.] with joy. And where particulars rejoice, the public, which is made up of particulars, muft do fo too : that is, the public muft be happy. This I take to be an irrefra- gable argument. But, to give you its full force, and make it as plain as polTible, I will trace things from their original. Happinefs is the end to which created beings naturally tend, but we find that all animals, whether men or brutes, do naturally and principally purfue real plea- fare of fenfe ; which is therefore to be thought their fu- preme good, their true end and happinefs. It is for this men live ; and, whoever underftands life, muft allow that man to enjoy the top and flower of it, who hath a quick fenfe of pleafure, and withal, fpirit, fkill, and for- tune, fufficient to gratify every appetite, and every tafte. Niggards and fools will envy or traduce fuch a one, be- caufe they cannot equal him. Hence, all that fober tri- fling, in difparagement of what every one would be maf- ter of if he could, a full freedom and unlimited fcope of pleafure. EuPH. — Let me fee whether I underftand you. Plea- fure of fenfe, you fay, is the chief' pleafure. Lys.'' — I do. EuPH. — And this would be crampt and diminifhed by- virtue. Lys.— It v/ould. EupK. — Teii me, Lyficks, is pleafure then at the height when the appetites are fatisfied ? Lys. — There is then only an indolence, the lively fenfe of pleafure being paft. EupH. — It muft feem, therefore, that the appetites muft be always craving to preferve pleafure ahve. Lys. — That is cur fenfe of the matter. EupH. — ^The Greek philofopher, therefore, was in the right, who confidered the body of a man of pleafure as a leaky veflel, always filling, and never full. Lys.—- You may divert yourfelf with allegories, if you [Dial. II.] MINUTE PHILOSOPHER. Sr pteafe. But all the while ours is literally the true tafte of nature. Look throughout the univerfe, and you fhall find birds and fifhes, beafts and infecls, all kinds of animalsj with which the creation fwarms, conftantly engaged, by mftinft, in the purfuit of fenfible pleafure. And ih all man alone be the grave fool, who thwarts, and crolles, and fubdues his appetites, while his fellow creatures do all moft joyfully and freely indulge them ? EuPH. — How ! Lyficles I I thought, that being govern- ed by the fenfes, appetites, and pafllons, was the mofl grievous flavery : and that the proper bufmefs of free- thinkers, or philofophers, had been to fet men free from thft power of ambition, avarice, and fenfuality. Lys.— You miftake the point. "We make men relifh the world, attentive to their interefts, lively and luxurious in their pleafures, without fear or reftraint either from God or man. We defpife thofe preaching writers, who ufed to difturb or cramp the pleafures and amufements of human life. We hold, that a wife man, who meddles with bufinefs, doth it altogether for his intereft, and re- fers bis intereft to his pleafure. With us it is a maxim, that a man (hould feize the m.oments as they fly. With- out love, and wine, and play, and late hours, we hpld life not to be worth living. I grant, indeed, that there is fomething grofs and ill-bred in the vices of mean men, which the genteel philofopher abhors. Cri. — But to cheat, whore, betray, get drunk ; do all thefe things decently, this is true wifdom and elegance of tafte. XIV. EuPH. — To me, who have been ufed to anotliei- way of thinking, this new philofophy feems difficult to digeft. I muft therefore beg leave to examine its princi- ples, with the fame freedom that you do thnfe rf other fefts. Lys.™ Agreed. L 82 MINUTE PHILOSOPHER. [Dial. II.] EuPH.»— You fay, if I miftake not, that a wife man purfues only his private intereft, and that this confifts in fenfual pleafure ; for proof whereof, you appeal to nature. Is not this what you advance ? Lys. — It is. EuPH. — You conclude, therefore, that as other ani- mals are guided by natural inftinft, man too ought to follow the diftates of fenfe and appetite. Ly&: — I do. EuPH. — But in this, do you not argue as if man had only fenfe and appetite for his guides, on which fuppo- fition there might be truth in what you fay ? But what if he hath intelle6i:, reafon, a higher inftin6t, and a no- bler life ? If this be the cafe, and you, being man, live like a brute, is it not |*he way to be defrauded of your true happinefs .'' to be mortified and difappointed ? Con- fider moll forts of brutes : you fhall, perhaps, find them have a greater (hare of fenfual happinefs than man. Lys. — To our forrow, we do. This hath made feveral gentlemen of our fe<5t envy brutes, and lament the lot of human kind. Cri. — It was a confideration of this fort, which infpir- ed Erotylus w^ith the laudable ambition of wiftiing himfelf a fnail, upon hearing of certain particularities difcovered in that animal by a modern virtuofo. EuPK. — Tell me, Lyficlesy if you had an inexhaufti- ble fund of gold 'and filver, fliould you envy another for having a little m°ore copper than you ? Lys. — I fhoul'd not. EupH — Are' not reafon, imagination, and fenfe, fa- culties differing in kind, and in rank higher one than ano- ther ? Lys. — I do jtiot deny it. EupH. — Their a£l:s, therefore, diifer in kind. Lys. — They do. EupH. — Confcquently, the pleafures perfe£i:ive of thofc ads sre aifo different. [Dial. II.] MINUTE PHILOSOPHER. 83 Lys. — They are. EupH. — You admit, therefore, three forts of pleafure : pleafure of reafon, pleafure of imagination, and pleafure of {en(e. Lys. — I do. EuPH. — And, as it is reafonable to think, the opera- tion of the highefl and nobleft faculty to be attended with the higheft pleafure, may we not fuppofe the two former to be as gold or filver, and the latter only as copper ? Whence it (hould feem to follow, that man need not en- vy or imitate a brute. Lys. — And neverthelefs there are very ingenious men who do. And furely every one may be allowed to know what he wants, and wherein his true happinefs confifts. EuPH. — Is it not plain, that different animals have dif- ferent pleafures ? Take a hog from his ditch or dunghill, lay him on a rich bed, treat him with fweetmeats, and mufic, and perfumes : All thefe things will be no enter- tainment to him. Do not a bird, a beafl, a fifh, amufe themfelves in various manners, infomuch that what is pleafing to one, may be death to another ? Is it ever feen, that one of thefe animals quits its own element, or way of living, to adopt that of another ? And fhall man quit his own nature to imitate a brute ? Lys. — But fenfe is not only natural to brutes -, is it not alfo natural to man ? EuPH. — It is, but with this difference ; it maketh the whole of a brute's, but is the loweft part, or faculty, of a human foul. The nature of any thing is peculiarly that which doth diftinguifh it from other things, not what it hath in common with them. Do you allow this to be true ? Lys. — I do. EuPH.— And is not reafon that which makes the prin- cipal difference between man and other animals .'* Lys. — It is. 84 MINUTE PHILOSOPHER. [Dial. II.} EuPH. — Reafon, therefore, being the principal part of our nature, whatever is moft reafonable, fhould feem moft natural to man. Muft we not, therefore, think ra- tional pleafures more agreeable to human kind, than thofe of fenfe ? Man and beaft, having different natures, feem to have different faculties, different enjoyments, and dif- ferent forts of happinefs. You can eafily conceive, that the fort of life which makes the happinefs of a mole, or a bat, would be a very wretched one for an eagle. And may you not as well conceive, that the happinefs of a brute can never conlHtute the true happinefs of a man ? A beafl, without refleclion or remorfe, without forefight or appetite of immortality, without notion of vice or virtue, or order, or reafon, or knowledge ! What mo- tives, what grounds can there be for bringing down man, in whom ?re ail thefe things, to a level with fuch a crea- ture ? What merit, what ambition, in the Minute Philo- fopher, to make fuch an animal a guide or rule for hu- man life ? XV. Lys. — It is flrange, Riiphranory that one who admits freedom of thought, as you do, ihould yet be fuch a "flave to prejudice. You flill talk of order and virtue, as of real things, as if our philofophers had never demonFtrated, that they have no foundation in nature, rjid are only the effeifls of education. I know, faid CritOy how the Minute Philofophers are accuflomed to demon- ftrate this point. They confider the animal nature of man, or man fo far forth as he is animal : and it muft be owned that, confidered in that light, he hath no fenfe of duty, no notion of virtue. He, therefore, who ihould look for virtue among mere animals, or human kind, as fach, would look in the wrong place. But that philofo- phey, who is attentive only to the animal part of his be- ing, and raifeth his theories from the very dregs of our fpccies, may, probably, upon fecoiid thoughts, find him- fclf mifiaken. [Dial. II.] MINUTE PHILOSOPHER. t^ Look you, Crkoy faid Lyftcles^ my argument is with Euphranory to whom addreffing his difeourfe, I obferve, faid he, that you ftand much upon the dignity of human nature. This thing of dignity is an old worn-out notion, which depends on other notions, old and ilaie and worn- out, fueh as an immaterial fpirit, and a ray derived from the Divinity. But, in thefe days, men of fenfe make a jefl of all this grandeur and dignity : and many there are, would gladly exchange their iliare of it, for the repofe, and freedom, and fenfuality of a brute. But comparifons are odious : waving, therefore, all inquiry concerning the rcfpe6live excellencies of man and beaft, and whether it is beneath a man to follow or imitate brute animals, in judging of the chief good and conduct: of life and manners, I fhall be content to appeal to the authority of men themfelves, for the truth of my notions. Do but look abroad into the world, and alk the common run of men, whether pleafure of fenfe be not the only true, folid, fubftantial good of their kind ? EuPH. — But might not the fame vulgar fort of men prefer a piece of fign-poft painting to one of RaphaePsy or a Gruh'Jlreet ballad to an ode of Horace ? Is there not a real diiTerence between good and bad writing ? Lys. — There is. EuPH. — And yet you will allow, there muft be a ma- turity and improvement of underilanding, to difcern this difference, which doth not make it, therefore, lefs real. Lys. — I will. EuPH. — In the fame manner, what fliould hinder, but there may be, in nature, a true difference between vice and virtue, although it requires fome degree of refledtion and judgment to obferve it ? In order to know whether a thing be agreeable to the rational nature of man, it feems, one (hould rather obferve and confult thofe who have mofl employed, or improved their reafon. Lys. — Well, I fliall not infifl on confulting the com- $6 MINUTE PHILOSOPHER. [Dial. II.] mon herd of mankind. From the ignorant and grofs vul- gar, I might myfelf appeal, in many cafes, to men of rank and fafliion. EupH. — They are a fort of men, I have not the honor to know much of by my own obfervation. But I remember a remark of Arijiotle, who was himfelf a courtier, and knew them well. " Virtue, faith he, * and good fcnfe, are not the property of high birth, or a great eftate. Nor, if they, who poflefs thefe advantages, wanting a tafte for rational pleafures, betake themfelves to thofc of fenfe 5 ought we, therefore, to efteem them eligible, any more than we fliould the toys and paftimes of children, becaufe they feem fo to them ?" And indeed, one may be allow- ed to queftion, whether the trueft eftimate of things was to be expected from a mind intoxicated with luxury, and dazzled with the fplendor of high living. Cumjliipet infants acies fulgorihus^ ^ cum Acclinis falfis animus melior a r ecu/at » HoR. CiitOf upon this, obferved, that he knew an Englijh no- bleman, who, in the prime of life, profefleth a liberal art, and is the firft man of his profeffion in the world : and that he was very fure, he had more pleafure from the excrcife of that elegant art, than from any fenfual enjoy- ment within the power of one of the largeft fortunes, and mofl bountiful fpirits in Great- Britain, XVI. Lys. — But why need we have recourfe to the judgment of other men in fo plain a cafe ? I appeal to your own breaft : confult that, and then fay, if fenfual pleafure be not the chief good of man. EuPH. — -I, for my part, have often thought thofe plea- fures, which are higheft in the efteem of fenfualifts, fo far from being the chiefeft good, that it feemed doubtful, upon the whole, whether they were any good at all, any * Ethic, ad Nicom. 1. 10. c, 6. [Dial. II.] MINUTE PHILOSOPHER. 87 more than the mere removal of pain. Are not our wants and appetites uneafy ^ Lys. — They arc. EuPH. — Doth not fenfual pleafure confift in fatisfying them ? Lys. — It doth. EupH. — But the cravings are tedious, the fatisfa£lion momentary. Is it not fo ? Lys. — It is, but what then ? EuPH. — Why then, it (hould feem, that fenfual pleafure is but a fhort deliverance from long pain. A long avenue of uneafmefs leads to a point of pleafure, which ends in difgufl or remorfe. Cri. — And he who purfues this ignis fatuus imagines himfelf a Philofopher and free-thinker. Lys.— Pedants are governed by words and notions, while the wifer men of pleafure follow faift, nature, and fenfe. Cri. — But what if notional pleafures fhould, in fa£V, prove the moft real and lading } Pure pleafures of reafon and imagination neither hurt the health, nor wafte the fortune, nor gall the confcience. By them, the mind is long entertained without loathing or fatiety. On the other hand, a notion, (which, with you, it feems, pafleth for nothing) often embitters the moft lively fenfual plea- fures, which, at bottom, will be found alfo to depend upon notion, more than perhaps you imagine : it being a vul- gar remark, that thofe things are more enjoyed by hope and foretafte of the foul, than by pofleflion. Thus much is yielded, that adtual enjoyment is very fhort, and the alternative of appetite and difguft long, as well as uneafy. So that, upon the whole, it fhould feem thofe gentlemen, who are called men of pleafure, from their eager purfuit of it, do in reality, with great expenfe of fortune, eafe, and health, purchafe pain. Lys.- — You may fpin out plaufible arguments, but will, 88 MINUTE PHILOSOPHER. [Dial. H.] after all, find it a difficult matter to convince nr\e, that fo many ingenious men ftiould not be able to diftinguiih be- tween things fo direftly oppofite as pain and pleafure. How is it poffible to account for this ? Cri. — I believe a reafon may be affigned for it, but to men of pleafure no truth is fo palitable as a fable. Jove once upon a time having ordered, that pleafure and pain fhould be mixed, in equal proportions, in every dofe of hu- man life, upon a complaint that fome men endeavored to feparate whathehad joined, and taking more than their fhare of the f\^seet, v/ould leave all the four for others, comman- ded Mercury to put a flop to this evil, by fixing on each delinquent a pair of invifible fpeftacles, which fhould change the appearance of things, making pain look like pleafure, and pleafure like pain, labour like recreation, and recreation like labour. From that time, the men of plea- fure are eternally miftaking and repenting, Lys. — If your doftrine takes place, I would fain know what can be the advantage of a great fortune, which all mankind fo eagerly purfue ? Cri.— -It is a common faying with Eucraies^ that a great fortune is an edged tooly nvhich a hundred may come at^ for one nvho knows how to ufe it, fo much ealier is the art of get- ting, than that of fpending. What its advantage is, I will not fay, but I will venture to declare v/hat it is not. I am fure that where abundance excludes want, and enjoyment prevents appetite, there is not the quickeft fenfe of thofe pleafures we have been fpeaking of : in which the footman hath often a greater fliare than his lord, who cannot enlarge his flomach in proportion to his eftate. XVII. Reafonable and well-educated men, of all ranks, have, I believe, pretty much the fame amufements, not- withftanding the difference of their fortunes : but thofe who arc particularly cliilinguiflTied, as men of pleafure, fecm to pofTefs it in a very fmall degree. [Dial. II.] MINUTE PHILOSOPHER. 89 EuPH. — I have heard, that among perfons of that char- adler, a game of cards is efteemed a chief diverfion. Lys. — Without cards, there could be no living for peo- ple of fafliion. It is the moft delightful vi^ay of pafling an evening, w^hen gentlemen and ladies are got together, who would otherwife be at a lofs what to fay or do with them- felves. But a pack of cards is fo engaging, that it doth not only employ them, when they are met, but ferves to draw them together. Quadrille gives them pleafure in profpeft, during the dull hours of the day, they reflect on it with delight, and it furnifties difcourfe when it is over, Cri. — One would be apt to fufpe£l, thofe people of con- dition pafs their time but heavily, and are but little the better for their fortunes, whofe chief amufement is a thing in the power of every footman, who is as well qual- ified to receive pleafure from cards as a peer. I can eafi- ly conceive that, when people of a certain turn are got together, they (liould prefer doing any thing to the ennui of their own converfation : but it is not eafy to conceive, that there is any great pleafure in this. What a card- table can afford, requires neither parts nor fortune to judge of. Lys. — ^Play is a ferious amufement; that comes to the relief of a man of pleafure, after the more lively and af- fecting enjoyments of fenfe. It kills time beyond any thing j and is a moft admirable anodyne to divert or pre- vent thought, which might, ctherwife, prey upon the mind. Cri. — I readily comprehend, that no man upon earth ought to prize anodynes for the fpleen, more than a man of fafhion and pleafure. An ancient fage, fpeaking of one of that character, faith, he is made wretched by dif- appointments and appetites, lupeitai apotnnchanon^ kai ep'i- thumon. And if this ^x^as true of the Greeks, who lived in the fun, and had no fuch fpirit, I am apt to think it h dill more fo of our modem Englijh. Something there is M 90 MINUTE PHILOSOPHER. [Dial. 11.] in our climate and complexion, that makes idlenefs no where fo much its own puniftiment as in Englandy where an uneducated fine gentleman pays for his momentary pleafures, with long and cruel intervals of fpleen ; for re- lief of which, he is driven into fenfual excefles, that pro- duce a proportionable depreflion of fpirits, which, as it createth a greater want of pleafures, fo it leflens the abili- ty to enjoy them. There is a caft of thought, in the complexion of an Engiifiman^ which renders him the mod unfuccefsful rake in the world. He is (as Arijiotle expreiTeth it) at variance with himfelf. He is neither brute enough to enjoy his appetites, nor man enough to govern them. He knows and feels, that what he purfues is not his true good ; his reflexion ferving only to ftiew him that mifery, which his habitual floth and indolence will not fuffer him to remedy. At length, being grown odious to himfelf, and abhorring his own company, he runs into every idle afiembly, not from the hopes of plea- fure, but m.erely to refpite the pain of his own mind. — LilUefs and uneafy at the prefent, he hath no delight in reflefting on what is paft, or in the profpe£t of any thing to come. This man of pleafure, when after a wretched fcene of vanity and woe, his animal nature is worn to the (lumps, wiChes and dreads death, by turns, and is fick of living, without having ever tried or known the true life of man. EupH. — It is well this fort of life, which is of fo little benefit to the owner, conduceth fo much to that of th.^ public. But pray tell me, do thefe gentlemen fet up for Minute Pliilofophers ? Cri. — That fe6t, you muft know, contains two forts of philofophers, the wet and the dry. Thofe I have been defcribing, are of the former kind. They differ rather in pra£i:ice than in theory. As an older, graver, or duller man, from one that is younger, and more capable or fond of pleafure. The dry philofophcr paffeth his time but [Dial. U.] MINUTE PHILOSOPHER. 91 drily. He has the honor of pimping for the vices of more fprightly men, who, in return, offer feme fmall incenfe to his vanity. Upon this encouragement, and to make his own mind eafy, when it is paft being pleafed, he employs himfelf in juftifying thofe excefles he cannot partake in. But to return to your queftion, thofe mifer- able folk are mighty men for the Minute Philofophy. EupH. — ^What hinders them, tlien, from putting an end to their lives ? CRi.~Their not being perfuaded of the truth of what they profefs. Some, indeed, in a fit of defpair, do now and then lay violent hands on themfelves. And, as the Minute Philofophy prevails, we daily fee more examples of fuicide. But they bear no proportion to thofe, who would put an end to their lives, if they durft. My friend, CliniaSy who had been one of them, and a philofopher of rank, let me into the fecret hiftory of their doubts and fears, and irrefolute'refolutions, of making away with themfelves •, which laft, he aflures me, is a frequent to- pic with men of pleafure, when they have drunk them- felves into a little fpirit. It was by virtue of this mechan- ical valour, the renowned philofopher, HermocmteSy fhot himfelf through the head. The fame thing hath been pradlifed by feveral others, to the great relief of their friends. Splenetic, worried, and frightened oi;t of their wits, they run upon their doom with the fame courage as a bird runs into the mouth of a rattle-fnake ; not be- caufe they are bold to die, but becaufe they are afraid to live. Clinias endeavored to fortify his irreligion, by the difcourfe and opinion of other Minute Philofophers, who were mutually ftrengthened in their own unbelief by his. After this manner, authority working in a circle, they endeavored to atheize one another. But though he pre- tended, even to a demonftration, againft the being of a God, yet he could not inwardly conquer his own belief. He fellfick, and acknowledged this truth j is now a fo- g2 MINUTE PHILOSOPHER. [Dial. II.] ber man, and a chrlftian •, owns he was never fo happy as fince he became fuch, nor fo wretched as while he was a Minute Philofopher. And he, who has tried both con- ditions, may be allowed a proper judge of both. Lys. — Truly, a fine account of the brightefl and bra- ved men of the age ! Cri. — Bright and brave are fine attributes. But our curate is of opinion, that all your free-thinking rakes are either fools or cowards. Thus he argues j if fuch a man doth not fee his true intereft, he wants fenfe ; if he doth, but dare not purfue it, he wants courage. In this man- ner, from the defe£l: of fenfe and courage, he deduceth, that whole fpecics of men, who are fo apt to value them- felves upon both thofe qualities. Lys.- — As for their courage, they are at all times ready to give proof of it : and, for their underftanding, thanks to nature, it is of a fize not to be meafured by country parfons. XVIII. EuPH.— But Socrates f who was no country par- fon, fufpefted your men of pleafure were fuch, through ig- norance. LYs.-*Ignorance ! of what .'' EuFH.— Of the art of computing. It was his opinion, that rakes cannot reckon.* And that, for want of this fkiil, they make wrong judgments about pleafure, on the right choice of which their happinefs depends. Lys, — I do not underftand you. Eupk. — Do you grant that fenfe perceiveth only fenfi- ble things ? Lys. — I do. EupH. — Senfe perceiveth only things prefent. Lys. — This too I grant. EuPH. — Future pleafures, therefore, and pleafures of the underftanding, are not to be judged of by fenfe. * Plato in Pictag, [DiAL.IL] MINUTE PHILOSOPHER. 93 EuPH. — Thofe, therefore, who judge of pleafures by fenfe, may find themfelves miftaken at the foot of the ac- count. f Cum lapidofa chiragra Contudit articulos veteris ramalia fagiy Turn craffhs transijfs dies hcemqiie pahijlrem^ Et ftbi jam Jeri vitam itigemuere rellEiam. To make a right computation, fliould you not consider all the faculties, and all the kinds of pleafure, taking into your account the future, as well as the prefent, and rating them all according to their true value ? Cri. — The Epicureans themfelves allowed, that plea- fure, which procures a greater pain, or hinders a greater pleafure, fhould be regarded as a pain ; and, that pain, which procures a greater pleafure, or prevents a greater pain, is to be accounted a pleafure. In order, therefore, to make a true eftimate of pleafure, the great fpring of a£l:ion, and that from whence the conduct of life takes its bias, we ought to compute intellectual pleafures and future plea- fures, as well as prefent and fenfible : We ought to make allowance in the valuation of each particular pleafure, for all the pains and evils, for all the difguft, remorfe, and fhame that attend it : We ought to regard both kind and quantity, the fincerity, the intenfenefs, and the duration of pleafures. Let a free-thinker but bethink himfelf, how little of human pleafure confifts in adlual fenfation, and how much in profpecl ! let him then compare the prof- pedl of a virtuous believer with that of an unbelieving rake. EuPH. — And all thefe points duly confidered, will not Socrates feem to have had reafon of his fide, v/hen he thought ignorance made rakes, and particularly their being ignorant of what he calls the fcience of more and lefs, great- t Perfius, Sat. 5. 94 MINUTE PHILOSOPHER. [Dial. II.] er and fmaller, equality and comparifon, that is to fay, of the art of computing ? Lys. — All this difcourfe feems notional. For real abili- ties of every kind, it is well known we have the brighteft men of the age among us. But all thofe, who know the world, do calculate, that what you call a good chriflian, who hath neither a large conscience nor unprejudiced mind, muft be unfit for the affairs of it. Thus you fee, while you compute yourfelves out of pleafure, others compute you out of bufmefs. What then are you good for, with all your computation ? EupH. — I have all imaginable refpe£^ for the abilities of free-thinkers. My only fear was, their parts might be too lively for fuch flow talents as forecaft and computation, the gifts of ordinary men. XIX. Cri. — I cannot make the fame compliment that Euphrajior does. For though I fhall not pretend to char- a6i:erize the whole fe£l:, yet thus much I may truly affirm : That thofe, who have fallen in my way, have been moftly raw men of pleafure, old Iharpers in bufinefs, or a third fort of lazy fciolifts, who are neither men of bufinefs, nor men of fpeculation, but fet up for judges, or critics, in all kinds, without having made a progrefs in any. Thefe, among men of the world, pafs for profound theorifts, and, among fpeculative men, would feem to know the world : a conceited race, equally ufelefs to the affairs and ftudies of mankind ! Such as thefe, for the mod part, feem to be fec^aries of the Minute Philofophy. I will not deny that, now and then, you may meet a man of eafy manners, that, without thofe faults and affeftations, is carried into the party by the mere dream of education, faftiion, or compa- ny 5 all which do, in this age, prejudice men againft reli- gion, even thofe who mechanically rail at prejudice. I muft not forget, that the Minute Philofophers havs alfo a ftrong party among the beaux and fine ladies ; and, as af- fedations out of chara6i:er are often the ftrongeft, there is [Dial. II.] MINUTE PHILOSOPHER. g^ nothing fo dogmatical and inconvincible as one of thefe fine things, when it fets up for free-thinking. But, be thefe profeifors of the fe£t never fo dogmatical, their au- thority mull needs be fmall with men of fenfe. "Who would choofe, for his guide, in the fearch of truth, one whofe thoughts and time are taken up with drefs, vifits, and diverfions ? Or whofe education hath been behind a counter, or in an office ? Or whofe fpeculations have been employed on the forms of bufinefs, who is only well read in the ways and commerce of mankind, in ftock-jobbing, purloining, fupplanting, bribing ! Or would any man in his fenfes give a fig for meditations and difcoveries, made over a bottle ? And yet it is certain, that inftcad of thought, books, and fludy, moft free-thinkers are the profelytes of a drinking club. Their principles are often fettled, and decifions on the deepeft points made, when they are not fit to make a bargain. Lys. — You forget our writers, Crito. They make a world of profelytes. Cri. — So v/ould worfe writers in fuch a caufe. Alas I how few read ! and of thefe, how few are able to judge ! how many wifh your notions true ! How many had rather be diverted than inflrufted ! hov/ many are convinced by a title ! I may allow your reafons to be efFe£i:ual, without allowing them to be good. Arguments, in themfelves of fmall weight, have great efFe<3:, when they are recommend- ed by a miflaken interefl, when they are pleaded for by paflion, when they are countenanced by the humor of the age : and, above all, with fome fort of men, when they are againft law, government, and eftablifhed opinions : things which, as a wife or good man would not depart fi;om with- out clear evidence, a weak or a bad man, will afFe£l to dif- parage on the flightelt grounds. Lys. — And yet the arguments of our Philofophers alarm. Cri. — ^The force of their reafoning is not what alarms ; 96 MINUTE PHILOSOPHER. [Dial. II.] their contempt of laws and government is alarming : their application to the young and ignorant is dangerous. EuPH. — But without difputing or difparaging their tal- ent at ratiocination, it feems very poffible their fuccefs might not be owing to that alone. May it not, in fome meafure, be afcribed to the defe6ls of others, as well as to their own perfections r My friend, Eucrate^ ufed to fay, that the church would thrive and flourifh beyond all oppo- fition, if fome jfertain perfons minded piety more than politics, prattles' than polemics, fundamentals than con- fe£tarie3, fubftance than circumftance, things than notions, and notions than words. Lys. — Whatever may be the caufe, the efFe61:s are too plain to be denied. And when a confidering man obferves that our notions do, in this mofl learned and knowing age, fpread and multiply, in oppofition to eftabliftied laws, and every day gain ground againfl a body fo numerous, fo learned, fo well fupported, protected, encouraged, for the fervice and defence of religion : I fay, when a man ob- ferves and confiders all this, he will be apt to afcribe it to the force of truth, and the merits of our caufe ; which, had it been fupported with the revenues and eftabhfhments of the church and univerfities, you may guefs what a figure it would make, by the figure that it makes without them. EuPH. — -It is much to be pitied, that the learned profef- fcrs of your feci: do not meet with the encouragement they deferve. Lys.— ^ All in due time. People begin to open their eyes. It is not impoffible thofe revenues that, in ignorant timesj v/ere applied to a wrong ufe, may, in a more enlight- ened age, be applied to a better. Cri. — But v/hy profeffors and encouragement for what needs no teaching ? An acquaintance of mine has a moft ingenious footman, that can neither write nor read, who learned your whole fyftem in half an hour : He knows when and how to nod, fhake his head^ fmile, and give a [Dial. II.] MINUTE PHILOSOPHER. 97 hint, as well as the ableft fceptic, and is> in fa<Sl, a very Minute Philofopher. Lys. — Pardon me, it takes time to unlearn religious pre- judices, and requires aftronghcad. Cri. — I do not know how it might have been, once up- on a time. But in the prefent laudable education, I know feveral, who have been imbued with no religious notions at all ; and others, who have had them fo very flight, that they rubbed off without the leaft pains. XX'. Panope, young and beautiful, under the care of her aunt, an admirer of the Minute Philofophy, was kept from learning the principles of religion, that ihe might not be accuftomed to believe without a reafon, nor affent to what fhe did not comprehend. Panope was not, indeed, prejudiced with religious notions, but got a notion of intri- guing, and a notion of play, which ruined her reputation by fourteen, and her fortune by four and twenty. I have often reflected on tjie different fate of two brothers in my neighborhood. Cleoriy the elder, being defigned an accom- plifhed gentleman, was fent to town, had the firft part of his education in a great fchool : What religion he learned there, was foon unlearned in a certain celebrated fociety, which, till we have a better, may pafs for a nurfery of Mi- nute Philosophers. Cleon dreffed well, could cheat at cards, had a nice palate, underftood the myftery of the die, was a mighty man in the Minute Philofophy. And hav- ing fhined a few years, in thefe accomplifhments, he died before thirty, childlefs and rotten, exprefling the utmofl indignation that he could not outlive that old dog, his father -, who, having a great notion of polite manners, and knowledge of the world, had purchafed them to his favor- ite fon, with much expenfe, but had been more frugal in the education of Charephony the younger fon 5 who v/as brought up at a country-fchool, and entered a commoner in the univerfity, where he qualified himfelf for a parfou- N 98 MINUTE PHILOSOPHER. [Dial. IL] age in his father's gift, which he is now pofTefled of, to- gether with the eftate of the family, and a numerous off- fpring. Lys. — A pack of unpoliflied cubs, I warrant. Cri. — Lefs poliflied, perhaps, but more found, more honeft, and likely to be more ufeful, than many who pafs for fine gentlemen. Crales, a worthy juRice of the peace, in this county, having had a fon mifcarry at London, by the converfation of a Minute Philofopher, ufed to fay, with a great air of complaint, if a man fpoils my corn, or hurts my cattle, I have a remedy againft him ; but if he fpoils my children, I have none. Lys. — I warrant you, he was for penal methods : He would have had a law to perfecute tender confciences. Cri. — The tender confcience of a Minute Philofopher ! He, who tutored the fon of Crates , foon after did juftice on himfelf. For he taught Lycidas, a modeft young man, the principles of his fe<£t. Lyddas, in return, debauched his daughter, an only child : Upon which, Charmides, (that v/as the Minute Philofopher's name) hanged himfelf. Old Buhalhn^ in the city, is carking, and fbarving, and cheating, that his fon may drink and game, keep miftrefT- es, hounds, and horfes, and die in a jail. Buhalion, never- thelefs, thinks himfelf wife, and paffeth for one that minds the main chance. He is a Minute Philofopher, which learning he acquired behind the counter, from the works of Prodicus and Trypkon. This fame Buhallon was one night at fupper, talking againft the immortality of the foul, with two or three grave citizens, one of whom, the next day, declared himfelf bankrupt, with five thoufand pound oi Buhalion' s in his hands \ and the night following, he re- ceived a note from a fervant, who had, during his lecture, waited at table, demanding the fum of fifty guineas to be laid under a ftone, and concluding with moft terrible threats and imprecations. Lys. — Not to repeat what hath been already demon- [Dial. II.] MINUTE PHILOSOPHER. ^^ ftrated, that the public is, at bottom, no fufFerer by fuch accidents, which, in truth, are inconvenient only to private perfons, who, in their turn, too, may reap the benefit of them : I iay, not to repeat all that hath been demouftra- ted on that head, I (hall only afk you, whether there would not be rakes and rogues, although we did not make them ? Believe me, the world always was, and always will be the fame, as long as men are men. Cri. — I deny that the world is always the fame. Hu- man nature, to u^QAlciphron^s comparifon, is like land, better or worfe, as it is improved, and according to the feeds or principles fown in it. Though no body held your tenets, I grant there might be bad men by the force of corrupt appetites, and irregular paffions. But where men, to the force of appetite and palTion, add that of opinion, and are wicked from principle, there will be more men wicked, and thofe more incurably and outrageoufly fo. The er- ror of a lively rake lies in his paflions, and may be reform- ed : But the dry rogue, who fets up for judgment, is in- corrigible. It is an obfervation of Arijlotles^ that there are two forts of debauchees, the akrates and the akolajlosy of which the one is fo againft his judgment, the other with it : And that there may be hopes of the former, but none of the latter. And, in fa6t, I have always obferved, that a rake, who was a Minute Philofopher, when grown old, becomes a fharper in bufmefs. Lys. — I could name you fevcral fuch, who have grown moft noted patriots. Cri. — -Patriots ! fuch patriots as Catiline and Marc Antony. Lys.— And what then ? Thofe famous Romans were brave, though unfuccefsful. They wanted neither fenfe nor courage ; and if their fchemes had taken effect, the brifker part of their countrymen had been much the better for them. TOO MINUTE PHILOSOPHER. [Dial. II.j XXI. The wheels of government go on, though wound up by different hands : if not in the fame form, yet in fome other, perhaps a better. There is an endlefs varie- ty in things: weak men, indeed, are prejudiced towards rules and fyftems in hfe and government; and think if thefe are gone, all is gone : But a man of a great foul, and free fpirit, delights in the noble experiment of blowing up fyftems, and difTolving governments, to mould them anew, upon other principles, and in another fliape. Take my word for it, there is a plaftic nature in things, that feeks its own end. Pull a Hate to pieces, jumble, confound, and fhake together the particles of human fociety, and then let thiem ftand a while, and you (hall foon fee them fettle, of themfelves, in fome convenient order, where heavy heads are loweft, and men of genius uppermoft. EuPH. — Lyftcles fpeaks his mind freely. Lys. — Where v/as the advantage of free-thinking, if it were not attended wjth free-fpeaking, or of free-fpeaking, if it did not produce free-acting ? we are for thorough, independent, original freedom. Inward freedom, with- out outward, is good for nothing, but to fet a man's judg- ment at variance with his pra£tice. Cri.— This free way of Lyficks may feem new to you : it is not fo to me. As the Minute Philofophers lay it down for a maxim, that there is nothing facred, of any kind, nothing but what may be made a jeft of, exploded, and changed, like the falhion of their clothes : fo nothing is more frequent, than for them to utter their fchemes and principles, not only in felect companies, but even in public. In a certain part of the world, where ingenious men are wont to retail their fpeculations, I remember to have feen a Valetudinarian y in a long wig and a cloke, fitting at the upper end of a table, with half a dozen difciples about him. After he had talked upon religion, in a manner, and with an air, that would make .one think atheifm eftab- lilhed by law, and religion only tolerated, he entered upon [Dial, n.] MINUTE PHILOSOPHER. loi civil government ; and obferved to his audience, that the natural world was in a perpetual circulation. Animals, faid he, which draw their fuftenance from the earth, mis with that fame earth, and, in their turn, become food for vegetables, which again nourifli the animal kind : The va- pors that afcend from this globe, defcend back upon it in fhowers : The elements alternately prey upon each other : That which one part of nature iofeth, another gains ; the fum total rem.aining always the fame, being neither bigger nor lefler, better nor worfe, for all thefe inteftine changes. Even fo, fgid this learned profeflbr, the revolutions in the civil world, are no detriment to human kind : one part whereof riles as the other falls, and wins by another's lofs. A man, therefore, who thinks deeply, and hath an eye on the whole fyftem, is no more a bigot to government than to religion. He knows how to fuit himfelf to occafions, and make the beft of every event : For the reft, he looks on all tranflations of power and property from one hand to another, with a philofophic indifference. Our le£lurer concluded his difcourfe with a moft ingenious analyfis of all political and moral virtues, into their firft principles and caufes, fhewing them to be mere fafhions, tricks of ftate, and illufions on the vulgar. Lys. — We have been often told of the good effects of religion and learning, churches and univerfities : But I dare affirm, than a dozen or two ingenious men, of our fe6t, have done more towards advancing real knowledge, by extemporaneous lectures, in the compafs of a few years, than all the ecclefiaftics put together, for as many centuries. EuPH. — And the nation, no doubt, thrives accord- ingly. But, it feems, Crito, you have heard them dif- courfe. Cri. — Upon hearing this, and other le6i:ures of the fame tendency, methought it was needlefs to eftabHfh profeffors for the Minute Philofophy in either univerfity, 101 MINUTE PHILOSOPHER. [Dial. II.] \^.rhile there are fo many fpontaneous lecturers in every corner of the ftreets, ready to open men's eyes, and rub off their prejudices about religion, loyalty, and public fpirit. Lys.— If wifliing was to any purpofe, I could wifti for a telefcope, that might draw into my view things future in time, as well as diftant in place. Oh ! that I could but look into the next age, and behold what it is that we are preparing to be, the glorious harveft of our prin- ciples ; the fpreading of which hath produced a vifible trendency in the nation towards fomething great and new. Cri. — One thing, I dare fay, you would expert to fee, be the changes and agitations of the public what they will, that is, every free-thinker upon his legs. You are all fons of nature, who cheerfully follow the fortunes of l^he common mafs. Lys. — And it mud be owned we have a maxim, that each fiould take care of one, Cri. — Alas, Lyftcles, you wrong your own character. You would fain pafs upon the world, and upon yourfelves, for interefted, cunning men : But can any thing be more difinterefled, than to facrifice all regards to the abflra6t- ed fpeculation of truth ? Or can any thing be more void of all cunning, than to publifh your difcoveries to the vrorld, teach others to play the whole game, and arm naankind againfl; yourfelves. XXII. If a man may venture to fuggeft fo mean a thought, as the love of their country, to fouls fired with the love of truth, and the love of liberty, and grafping the whole extent of nature, I would humbly propofe it to you, gentlemen, to obferve the caution praftifed by all other difcoverers, projectors, and makers of experi- ments, who never hazard all on the firft trial. Would It not be prudent to try the fuccefs of your principles, on a fmall model, in feme remote corner ? For inftance, kt CDiAL. IL] MINUTE PHILOSOPHER. 103 up SI colony of atheifts in Monomotapay and fee how it profpers, before you proceed any further at home : Hal£ a dozen (hipload of Minute Philofophers might eafily be: fpared upon fo good a defign. In the mean time, you, gentlemen, who have found out, that there is nothing ta be hoped or feared in another life ; that conscience is a bugbear ; that the bands of government, and the cement of human fociety, are rotten things, to be diffolved, and crumbled into nothing, by the argumentation of every Minute Pliilofopher ; be fo good as to keep thefe fublimc difcoveries to yourfelves : Suffer us, our wives, our chil- dren, our fervants, and our neighbors, to continue in the: belief, and way of thinking, eftablifhed by the laws of our country. In good eameft, I wifh you would go try your experiments among the Hottentots or Turks. Lys. — The Hottentots we think well of, believing them to be an unprejudiced people ; but it is to be feared their diet and cuiloms would not agree with our philofophers. As for the Turks, they are bigots, who have a notion of God, and a refpedl for Jefus Chrift. I queftion whether it might be fafe to venture among them. Cri. — Make your experiment then in fome other part of Chriflendcm. Ly s. — We hold all other chriftian nations to be much under the power of prejudice : even our neighbors, the Dutch, are too much prejudiced in favor of their religion, by law eftablifhed, for a prudent man to attempt innova- tions under their government. Upon the whole, it feems we can execute our fchemes no where, with fo much fe- curity, and fuch profpecb of fuccefs, as at home. Not to fay, that we have already made a good progrefs. Oh ! that we could but once fee a parliament of true, ftanch, libertine free-thinkers ! Cri. — God forbid ! I fhould be forry to have fuch men. for my fervants, not to fay, for my mafters. Lys. — In that we differ. 104 MINUTE PHILOSOPHER [Dial. H.] 1 XXIII. But you will agree with me, that the right way to come at this was, to begin with extirpating the prejudices of particular perfons. We have carried on this work, for many years, with much art and induftry, and, at firft, with fecrecy, working like moles under ground, concealing our progrefs from the public, and our ultimate views from many, even of bur own profe- lytes, blowing the coals between polemical divines, lay- ing hold on, and improving every incident, which the paffions or folly, of churchmen afforded, to the advantage of our fe£^. As our principles obtained, we ftill pro- ceeded to further inferences ; and, as our numbers mul- tiplied, we gradually difclofed ourfelves and our opinions. Where we are now, I need not fay. We have ftubbed, and weeded, and cleared human nature to that degree, that, in a little time, leaving it alone without any labor- ing or teaching, you fhall fee natural and juft ideas fprout forth of themfelves. Cri. — But I have heard a man, who had lived long, and obferved much, remark, that the worft and moft unwholfome weed, was this fame Minute Philofophy. We have had, faid he, divers epidemical diftempers in the ftate, but this hath produced, of all others, the moft deftruftive plague. Enthufiafm had its day, its efFe£i:s were violent, and foon over : this infers more quietly, but fpreads widely. The former bred a fever in the flate ; this breads a confumption, and final decay. A rebellion, or an invafion, alarms, and puts the public upon its de- fence ; but a corruption of principles, works its ruin more flowly perhaps, but more furely. This may be il- luftrated by a fable, I fomewhere met with in the writings of a Swijs philofopher, fetting forth the original of bran- dy and gunpowder. The government of the north being once upon a time vacant, the prince of the power of the air convened a council in hell ; wherein, upon competi- tion between two demons of rank^ it was determined they piAL. II.] MINUTE PHILOSOPHER. 105 (hould both make trial of their abilities, and he fhould fucceed, who did mod mifchief. One made his appear- ance in the fhape of gunpowder, the other in that of bran- dy : The former was a declared enemy, and roared with a terrible noife, which made folks afraid, and put them on their guard : the other pafled as a friend and phylician through the world, difguifed himfelf with fweets, and perfumes, and drugs, made his way into the ladies' cabi- nets, and the apothecaries* fliops, and, under the notion of helping digeflion, comforting the fpirits, and cheering the heart, produced drre6l contrary efre6ls *, and, having infenfibly thrown great numbers of human kind into a fatal decay, was found to people hell and the grave fo faft, as to merit the government, which he dill poflefles. XXIV. Lys.—- Thofe who pkafe may amufe them- felves with fables and allegories. This is plain EngliJ}?-— Liberty is a good thing, and we are the fupport of liberty. Cri. — To me it feems, that liberty and virtue were made for each other. If any man wifii to enllave his country, nothing is a fitter preparative than vice ; and nothing leads to vice fo furely as irreligion. For my part; I cannot comprehend, or find out, after having confidered it in all lights, how this crying down religion, fliould be the effect of honeft views towards a juft and legal liberty. Some feem to propofe an indulgence in vice : others may have in profpeci: the advantages which needy and ambi- tious men are ufed to make in the ruin cf a flate : One may indulge a pert petulant fpirit : Another hopes to be efteemed among libertines, when he wants wit to pleafe, or abilities to be ufeful. But, be men's views what they will, let us examine what good your principles have done : Who has been the better for the inftru61:ions of thefe Mi- nute Philofophers ? Let us compare what wc are in refpe£l of learning, loyalty, honefty, wealth, power, and public fpirit, with what we have been. Free-thinking, (as it is O io6 MINUTE PHILOSOPHER. [Dial. II.] called) hath wonderfully grown of late years. Let us fee what hath groMm up with it, or wh?t efFe^ls it hath produ- ced. To make a catalogue of ills is dlfagreeable : And the only bleffing it can pretend to, is luxury : That fame bleffing, which revenged the world upon old Rome : That fame luxury, whichmakes a nation, like a difeafed pamper- ed body, loqk full and fat, with one foot in the grave. Lys. — You miftake the matter. There are no people who think and argue better about the public good of a ftate, than our feci: ; who have alfo invented many things tending to that end, which we cannot, as yet, conveniently put in practice. ia ' Cri. — But one point tliere is, from which it muft be owned, the public hath already received fome advantage, which is the cffecl of your principles, flowing from them, and fpreading as they do : I mean that old Roman practice of felf-murder, which at once puts an end to all diftrefs, ridding the world and themfeives of the miferable. Lys. — You were pleafed before to make reflexions on this cuftom, and laugh at the irrefolution of our free-think- ers ; but I can aver, for matter of fa<Sl:, that j:hey have often recommended it by their example, as well as argu- ments •, and that it is folely owing to them, that a prac- tice, fo ufeful and magnanimous, hath been taken out of the hands of lunatics, and reilored to that credit among men of fenfe, which it anciently had. In whatever light you may confider it, this is, in facSb, a folid benefit. But the beft efFe£l of our principles is, that light and truth fo vifibly fpread abroad in the world. From how many pre- judices, errors, perplexities, and contradictions, have we freed the minds of our fellow-fubje6ls .'' how many hard words, and intricate abfard notions, had pofTefTed the minds of men, before our Philofophers appeared in the world 1 but now, even women and children have right and found notions of things. What fay you to this, Crito F Cri. — I fay, with refped: to thefe great advantages of [Dial. IL] MINUTE PHILOSOPHER. 107 deftroying men and notions, that I queftion, whether tlie pubHc gains as much by the latter, as it lofethby the for- mer. For my own part, I had rather my wife and children all believed what they had no notion of, and daily pronoun- ced words without a meaning, than that any one of them fhould cut his throat, or leap out of a window. Errors and nonfenfe, as fuch, are of fmall concern in the eye of the public, which confidereth not the metaphyfical truth of notions, fo much as the tendency they have to produce good or evil. Truth itfelf is valued by the public, as it hath an influence, and is felt in the courfe of life. You may confute a whole flielf of fchoolmen, and difcover ma- ny fpeculative truths, without any great merit towards your country. But, if I am not miftaken, the Minute Philofophers are not the men to whom we are moft be- holden for difcoveries of that kind. This, I fay, mufl be allowed ; fuppofmg, what I by no means grant, your notions to be true. For, to fay plainly what I think, the tendency of your opinions is fo bad, that no good man can endure them, and your arguments for them fo weak, that no wife man will admit them. Lys. — Has it r]pt been proved as clear as the meridian fun, that the politer fort of men lead much happier lives, and fwim in plcafures, fmce the fpreading of our princi- ples ? But, not to repeat or infill further on what has been fo amply deduced, I f^iall only add, that the advan- tages flowing from them, extend to the tendered age, and the fcfter fex. Our principles deliver children from ter- rors by night, and the ladies from fplenetic hours by day. Cri. — Inftead of thofe old fafliioned things, prayers and the bible, the grateful amufements of drams, dice, and billet-doux have fucceeded. The fair fex have now no- thing to do but drefs and paint, drink and game, adorn and divert themfelves, and enter into all the fweet fociety of life. But I thought, L^iftclesy the argument from pleafure had been eshaufted : however, fince you have not done loS MINUTE PHILOSOPHER. [Dial. II.] with that point, let us once more, by Eiiphranor's rule, caft up the account of pleafure and pain, as credit and debt, under diftinfl articles. We will fet down in the life of your fine lady, rich clothes, dice, cordials, fcandal, late hours, againft vapours, diftalle, remorfe, lofles at play, and the terrible diftrefs of ill fpent age, increafing every day : fuppofe no cruel accident of jealoufy, no madnefs or infamy of love ; yet at the foot of the account, you fhall find that empty, giddy, gaudy, fluttering thing, not half fo happy as a butterfly, or a gralhopper, on a fummer's day. And for a rake, or man of pleafure, the reckoning will be much the fame, if you place liftlefihefs, ignorance, rotten- nefs, loathing, craving, quarrelling, and fuch qualities, or accomplifhments, over-againft his little circle of fleeting amufements ; long woe againft momentary pleafure : And, if it be confidered, that when fenfe and appetite go off, though he feek refuge from his confcience in the Minute Philofophy, yet in this you will find, if you fift him to the bottom, that he. afFecls much, believes little, knows no- thing. Upon which Lyficles, turning to me, obferved, that Crito might difpute againft fa£l if he pieafed, but that every one mull fee the nation was the merrier for their principles. True, anfwered Crito ^ we are a merry nation indeed : young men laugh at the old ; children defpife their parents ; and fubje£l:s make a jefl of the government : happy efFefts of the Minute Philofophy ! XXV. Lys.— Infer what efle£l;s you pleafe, that will not make our principles lefs true. Cri. — Their truth is not what I am now confidering. The point at prefent is the ufefulnefs of your principles : And, to decide this point, we need only take a fhort view of them, fairly propofed, and laid together : that there is no God or providence ; that man is as the beafts that perilh ; that his happinefs, as their's, confifts in obey- [DiAL.IL] MINUTE PHILOSOPHER. 109 ing animal inftin£ts, appetites, and paflions ; that all flings of confcience, and fenfe of guilt, are prejudices and erro]i;s of education ; that religion is a ftate trick ; that vice is beneficial to the public •, that the foul of man is corporeal, and dillolveth like a flame or vapour ; that man is a ma- chine, actuated according to the laws of motion ; that confequently he is no agent or fubje£b of guilt ; that a wife man will make his own particular individual intereft, in this prefent life, the rule and meafure of all his adtions : thefe, and fuch opinions, are, it feems, the tenets of a Mi- nute Phiiofopher, who is himfelf, according to his own principles, an organ played on by fenfible obje£ls, a bail bandied about by appetites and pafTions : fo fubtle is he, as to be able to maintain all this by artful reafonings ; fo iharp-fighted and penetrating to the very bottom of things, as to find out, that the moft interefted occult cunning is the only true wifdom. To compleat his chara6ter, this curious piece of clock-work, having no principle of action within itfelf, and denying that it hath, or can have any one free thought or motion, fets up for the patron of liber- ty, and earneftly contends, for free-thinking. Crito had no fooner made an end, but Lyftcles addrefl- ed himfelf to Euphranor and me : Crito, faid he, has tak- en a world of pains, but convinced me only of one fingle point, to wit, that I muil defpair of convincing him. Ne- ver did I, in the whole courfe of my life, meet with a man fo deeply immerfed in prejudice ; let who will pull him out for me. But I entertain better hopes of you. I can anfwer, faid I, for myfelf, that my eyes and ears are al- ways open to convidlion : I am attentive to all that pafles, and, upon the whole, fiiall form, whether right or wrong, a very impartial judgment. Crito, faid Euphranor, is a more enterprifing man than I, thus to rate and lecture a phiiofopher. For my part, I always find it eafier to learn than to teach. I fliall therefore beg your affiftance to rid me of fome fcruples about the tendency of your no MINUTE PHILOSOPHER. [Dial. IL] opinions, which I find myfeif unable to mailer, though ever fo willing. This done, though we fhould not tread exadlly in the fame fteps, nor perhaps go the fame road *, yet we fhall not run, in all points, diametrically oppofite one to another. XXVI. Tell me now, Lyfides, you who are a minute obferver of things, whether a (hade be more agreeable at morning of evening, or noon-day. Lys — Doubtlefs at noon-day. EupH. — And what difpofeth men to reft ^ Lys. — Exercife. EuPH. — When do men make the greateft fires ? Lys. — In the coldeft weather. EuPH. — -And what creates a love for iced liquors ? Lys. — Exceffive heat. EupH. — What if you raife a pendulum to a great height on one fide ^ Lys. — It will, when left to itfelf, afcend fo much the higher on the other. EuPH. — It fliould feem, therefore, that darknefs en- fues from light, reft from motion, heat from cold, and, in general, that one extreme is the confequence of ano- ther. Lys. — It (hould feem fo. EuPH. — And doth not this obfervation hold in the civil, as well as the natural world ? Doth not power produce licence, and licence power } Do not whigs make tories, andtories whigs ? Bigots make atheifts, and atheifts big- ots ? Lys. — Granting this to be true. EuPH - — Will it not hence follow, that as we abhor flavifti principles, we ftiould avoid running into licentious ones' ? I am, and always was, a fincere lover of liberty, legal Englijh liberty ; which I efteem a chief blefTmg, or- nament, and comfort of life, and the great prerogative of [Dial. II.] MINUTE PHILOSOPHER. in an Englljhman. But is it not to be feared, that, upon the nation's running into a licentioufnefs, which hath never been endured in any civilized country, men, feel- ing the intolerable evils of one extreme, may naturally fall into the other ? You mufl allow, the bulk of man- kind are not philofophers, like you and Alciphrofi. Lys. — This I readily acknowledge. EuPH. — I have another fcruple about the tendency of your opinions. Suppofe you fhould prevail, and deftroy the proteftant church and clergy ; how could you come . at the popifli ? I am credibly informed, there are a great number of emilTaries of the church of Rome difguifed, in Englarid : Who can tell what harvefl a clergy fo numer- ous, fo fubtle, and fo well furniihed with arguments to work on vulgar and uneducated minds, may be able to make in a country defpoiled of all religion, and feeling the want of it ^ Who can tell whether the fpirit of free-think- ing, efiding with the oppofition, and the vanity with the diitindlion, when the whole nation are alike infidels, who can tell, I fay, whether, in fuch a junfture, the men of genius themfelves may not affecl a new di(linc?cion, and be the firll: converts to popery ? Lys. — And fuppofe they fhould. Betv/een friends it would be no great matter. Thefe are our maxinis ; In the firft place, we hold it would be bed to have no reli- gion at all. Secondly, we hold that all religions are indif- ferent. If, therefore, upon trial, we find the country cannot do without a religion, why not popery as well as another ? I know feveral ingenious men of our fe£t, who, if we had a popifh prince on the throne, would turn pa- pifts to-morrow. This is a paradox, but I (hall explain it. A prince whom we com.piiment with our religion, to be fure, mufl be grateful. EupK.- — I underftand you. But what becomes of free-thinking all the while ? Lys. — Oh ! we fhould have more than ever of that. 112 MINUTE PHILOSOPHER. [Dial. II.] for we fhould keep it all to ourfelves. As for the amufe- ment of retailing it, the want of this would be largely compeiifated by folid advantages of another kind. EuPH. — It feems then, by this account, the tendency, you obferved in the nation towards fomething great and new, proves a tendency towards popery and ilavery. Lys. — Miilake us not, good Eitphranor. The thing iirft in our intention is confummate liberty : But if this will not do, and there muft, after all, be fuch things to- lerated as religion and government, we are wifely willing to make the beft of both. Cri. — This puts me in mind of a thought I have of- ten had, that Minute Philofophers are dupes of the jefuits. The two moft avowed, profefled, bufy propagators of in- fidelity, in all companies, and upon all occafions, that I ever met with, were both bigoted papifts ; and being both men of confiderable eftates, fuffered confiderably on that fcore ; which it is wonderful their thinking dif- ciples fhould never refie£t on. Hegemon^ a moft diftin- guifhed writer among the Minute Philofophers, and hero of the fe£b, I am well affured, was once a papift, and ne- ver heard that he profefled any other religion. I know that many of the church of Rome abroad, are pleafed with the growth of infidelity among us, as hoping it may make way for them. The emiiTaries of Kome are known to have perfonated feveral other fefts, which, from time to time, have fprung up among us ; and why not this of the Minute Philofophers, of all others, the beft calculated to ruin both church and ftate ? I myfelf have known a jefuit abroad talk among E?igliJI) gentlemen like a free-thinker. I am credibly informed, that jefuits, known to be fuch by the Minute Philofophers at home, are admitted into their clubs : and I have obferved them to approve, and fpeak better of the jefuits, than of any other clergy what- foever. Thofe who are not acquainted with the fubtle fpirit, the refined politics, and wonderful economy of [Dial. II.] MINUTE PHILOSOPHER. 113 that renowned fociety, need only read the account given of them by the jefuit, Incbofer^ in his book De Monar- chia Sol'ipforuin^ and thofe who are, will not be furprifed that they fliould be able to make dupes of our Minute Philofophers. Dupes, I fay, for I can never think they fufpe£l: that they are only tools to ferve the ends of cun- ninger men than themfelves. They feem to me drunk and giddy with a falfe notion of liberty, and fpurred on, by this principle, to make mad experiments on their coun- try, they agree only in pulling down ail that flands in their way ; without any concerted fcheme, and without caring, or knowing, what to ere£l: in its (lead. To hear them, as I have often done, defcant on the moral virtues, refolve them into fliame, then laugh at fhame as a weak- nefs, admire the unconfined lives of favages, defpife all order and decency of education ; one would think the in- tention of thefe philofophers was, when they had pruned and weeded the notions of their fellow-fubje£t3, and di- vefted them of their prejudices, to ftrip them of their clothes, and fill the country with naked followers of na- ture, enjoying all the privileges of brutality. Here Crito made a paufe, and fixed his eyes on Alci- phrofiy who during this whole converfation had fat thought- ful and attentive, without faying a word j and with an air, one while diflatisfied at what Lyjicles advanced, another, ferene and pleafed, feemingto approve feme better thought of his own. But the day being now far fpent, Alciphron propofed to adjourn the argument till the following ; when, faid he, I fhall fet matters on a new foundation, and in fo full and clear a light, as, I doubt not, will give intire fatisfadion. So we changed the difcourfe, and, af- ter a repad upon cold provifions, took a walk on the ftrand, and in the cool of the evening returned to Criu''u P THE THIRD DIALOGUE. I. Alciphron's Account of Honor. II. Character and CoU' duEl of Men of Honor, III. ^enfe of moral Beauty, IV. The Honefum or to\:2Xon of the Ancients. V. Tafte for moral Beauty whether a fure Guide or Rule. VI. Minute Philofophers ravifhed with the AhflraB Beauty of Virtue. VII. "Their Virtue alone difmterefed and heroic, VIII. Beauty offenftble Objects, luhaty and honv perceived. IX. The Idea of Beauty explained by Painting and Archi^ teciure. X. Beauty of the moral Sflem, wherein it con" fifls. XI. It fuppofeth a Providence. XII. Influence of to kalon and to prepon. XIII. Enthuftafm of Cratylus compared with the fentiments of iVriilotle. XIV. Com^ pared with the Stoical Principles. XV. Minute Philofc-^ phers, their Talent for Railery and Ridicule. XVI. The Wifdom of thofe nvho make Virtue alone its own Reward. HE following day, as we fat round the tea-table, in a fummer parlour, which looks- into the garden, Alciphron, after the firll difh, turned down his cup, and, reclining back in his chair, proceeded as follows. Above all the fetls up- on earth, it is the peculiar privilege of ours, not to be tied down by any principles. While other philofophers pro- fefs a fervile adherence to certain tenets, ours aflert a no- ble freedom, differing not only one from another, but very often the fame man from himfelf. Which method of proceeding, befide other advantages, hath this annexed to it, that we are, of all men, the hardeft to confute. You may, perhaps, confute a particular tenet, but then thi* affefts only him who maintains it, and fo long only as he maintains it. Some of our feci dogmatize more than ii6 MINUTE PHILOSOPHER. [Dial. III.l others, and in fome, more than other points. The do£lrine of the uiefulnefs of vice is a point wherein we are not all agreed. Some of us are great admirers of virtue. With others, the points of vice and virtue are problem aticah For my own part, though I think the do£trine maintained. yefterday,by"Z-v/?r/W, an ingenious fpeculation ; yet, upon the whole, there are divers reafons wJiich incline me to de- part from it, and rather to efpoufe the virtuous fide of the queftion ; with the fmalleft, perhaps, but the moft contem- plative and laudable part of our lecl. It feemeth, I fay, after a nice inquiry, and balancing on both fides, that we ought to prefer virtue to vice ; and that fuch preference would contribute both to the public weal, and the reputa- tion of our philofophers. You are to know then, we have among us feveral that, without one grain of religion, are men of the niccd: honor, and, therefore, men of virtue, be- caufe men of honor. Honor is a noble unpolluted fource of virtue, without the leaft mixture of fear, interefl or fu- perftition. Ij: hath ail the advantages, whhout the evils, which attend religion. It is the mark of a great and fine foul, and is to be found among perfons of rank and breed- ing. It affe6ls the court, the fenate, and the camp, and, in general, every rendezvous of people of fafhion. EuPK.—— You fay then, that honor is the fource of vir- tue. Alc. — I do. EuPH. — Can a thing be the fource of itfelf ? Alc— It cannot. EuFH. — The fource, therefore, is diftinguiihed from that of which it is the fource. Alc. — Doubtlefs. EuPH — Honor then is one thing, ^ind virtue another. Alc. — I grant it. Virtuous a£i:ions are tlie efFe£\, and honor is the fource or caufe of that efFe6^. EupH. — Teil me. Is honor the will, producing ^hofe aftions, or the final caufe for which they are produced, cr [Dial. III.] MINUTE PHILOSOPHER. 117 right reafon, which is their rule and limit, or the obje£t about which they are converfant ? or do you by the word Honor, underftand a faculty, or appetite r all which are fuppofed, in one fenfe or other, to be the fource of human a(Slions. Alc. — Nothing of all this. EuPH. — Be pleafed then to give me fome notion or definition of it. Alc'iphron^ having mufed a while, anfwer- ed, that he defined honor to be a principle of virtuous ac- tions. To which FAiphrancr replied ; if 1 underftand it rightly, the word principle is varioully taken. Sometimes, by principles, we mean the parts of v/hich a whole is com- pofed, and into v.'hich it may be refolved. Thus the ele- ments are faid to be principles of compound bodies. And thus words, fyllabies, and 'etters are the principles of fpeech. Sometimes, by principle, we mean a fmall par- ticular feed, the growth or gradual unfolding of which doth produce an organized body, animal or vegetable, in its proper fize and fhape. Principles, at other times, are fuppofcd to be certain fundamental theorems in arts and fciences, in religion and politics. Let me know in which of thele fenfes, or whether it be in fome other fenfe, that you underftand the word, when you fay, honor is a princi- ple of virtue. To this Alciphvcn replied, that, for his part, he meant it in none of thofe fenfes, but defined honor to be a certain ardor of enthufiafm that glowed in the breaft of a gallant man. Upon this, Euphranor obferved, it was always admitted to put the definition in place of the thing defined. Is this allowed, faid he, or not ? Alc. — It is. EuPH. — May we not, therefore, fay, that a man of hon- or is a warm man, or an enthufiaft ? Alciphron hearing this, declared, that fuch exadnefs was to no purpofe, that pe- dants, indeed, may difpute and define, but could never reach that high fenfe of honor, which diftinguifhed the fine gen- tleman, and was a thing rather to be felt than explained. ii8 MINUTE PHILOSOPHER [Dial. III.] II. Criio, perceiving that Alciphron could not bear being preffed any farther on that article, and willing to give fome fatisfa^lion to Euphramr^ faid. That of himfelf, in- deed, he fliould not undertake to explain fo nice a point ; but he would retail to them part cf a convcrfation he once heard between Nicander, a Minute Philofopher, and Me- nechsy a chriftian, upon the fame fubje<^, which was, for fubftance, as follows : M. From what principle are you, gentlemen, virtuous ? N. From honor. We are men of honor. M, May not a man of honor debauch another's wife, or get drunk, or fell a vote, or refufe to pay his debts, without lelTening or tainting his honor ? iV. He may have the vices and faults of a gentleman : but is obliged to pay debts of honor, that is, all fuch as are contracted by play. M. Is your man of honor always ready to refent af- fronts, and engage in duels ? N. He Is ready to demand and give a gentleman's fatis- faClion, upon all proper occafions. M. It fhould f':em, by this account, that to ruin tradef- men, break faith to one's own wife, corrupt another man's, take bribes, cheat the public, cut a man's throat for a word, are all points confident with your principles of honor. N. It cannot be denied that we are men of gallantry, men of fire, men who know the world, and all that. M. It feems, therefore, that honor among infidels, is like honefty among pirates : fomething confined to them- felves, and which the fraternity may perhaps find their account in, but every one elfe fliould be on his guard againft. By this dialogue, continued Critoy a man, who lives out of the grand moncky may be enabled to form fome notion of what the world calls honor, and mtn of honor. EupH. — I muft intreat you not to put me off with Ni- eander's opinion, whom, I know nothing of ^ but rather [Dial. III.] MINUTE PHILOSOPHER. 119 give me your own judgment, drawn from your own ob- fervation upon men of honor. Cri. — If I muft pronounce, I can very fincerely afiure you that, by all I have heard or feen, I could never find, that honor, confidered as a principle diftincl from con- fcience, religion, reafon and virtue, was more than an empty name. And I do verily believe, that thofe who build upon that notion have lefs virtue than other men ; and that what they have, or feem to have, is owing to falhion (being of the reputable kind) if not to a confcience early imbued with religious principles, and afterwards re- taining a tincture from them, without knowing it. Thefe two principles feem to account for all that looks like vir- tue in thofe gentlemen. Your men of fafliion, in whom animal life abounds, a fort of bullies in morality, who difdain to have it thought they are afraid of confcience ; thefe defcant much upon honor, and affedi: to be called men of honor, rather than confcientious or honefl men. But, by all that I could ever obferve, this fpecious cha- ra£ter, where there is nothing of confcience or religion underneath, to give it life and fubftance, is no better than a meteor or painted cloud. EuPH. — I had a confufed notion, that honor was fome- thing nearly connected with truth : and that men of hon- or were the greatefh enemies to all hypocrify, fallacy, and difguife. Cri. — So far from that, an infidel, who fets up for the niceft honor, (hall, without the leafl grain of faith or re- ligion, pretend himfelf a chriilian, take any teft, join in any a6l of worfhip, kneel, pray, receive the facrament, to ferve an intereft. The fame perfon, without any im- peachment of his honor, (hall mofl folemnly declare and promife, in the face of God and the world, that he will love his wife, and, forfaking all others, keep only to her, when at the fame time it is certain, he intends never to perform one tittle of his vow ; and convinceth the v/holc 120 MINUTE PHILOSOPHER. [Dial. III.] world of this, as foon as he gets her in his power, and her fortuae, for the fake of which this man of untainted hon- or makes no fcruple to cheat and lie. EuPH. — We had a notion, here in the country, that it was of all things mofc odious, and a matter of much rilk and peril, to give the lie to a man of honor. Cri. — It is very true. He abhors to take the lie, but not to tell it. ill. Alc'iphron^ having heard all this with great compo- fure of mind and countenance, fpake as follows. The word free-thinker, as it comprehends men of very different forts and fentim^ents, cannot, in a ftri£i: fenfe, be faid to conitltute one particular fe£l:, holding a certain fyftem of pofitive and diftin(Sl: opinions. Though it muft be own- ed,v/e do all agree in certain points of unbelief, or nega- tive principles, which agreement, in fome fenfe, unites us under the common idea of one fe6t. But then thofe nega- tive principles, as they happen to take root in men of differ- ent age, tem.per, and education, do produce various ten- dencies, opinions, and chara£l:ers, widely differing one from another. You are not to think that our greateft ftrength lies in our greateft number, libertines, and mere men of honor. No, we have among us philofophers of a very different character, men of curious contemplation, not governed by fuch grofs things as fenfe and cuftom, but of an abftra^led virtue and fublime morals ; and the lefs religious, the more virtuous. For virtue of the high and difmterefted kind, no man is fo well qualified as an infidel, it being a mean and felfifli thing to be virtuous through fear or hope. The notion of a providence, and future ftate of rewards and punifliments, may indeed tempt or fcare men of abject fpirlt into praflices contrary to the natural bent of their fouls, but will never produce a true and genuine virtue. To p;o to the bottom of things, to analyfe virtue into its firfi: principles, and fix a fcheme of morals on its true bafis, you muft undcrftand, that there is an idea of [Dial. III.] MINUTE PHILOSOPHER. 121 beauty natural to the mind of man. This all men defire, this they are pleafed and delighted with, for its own fake, purely from an inilinft of nature. A man needs no ar- guments to make him difcern and approve what is beau- tiful : it ftrikes at firft fight, and attracts without a rea- fon. And as this beauty is found in the fhape and form of corporeal things ; fo alfo is there analogous to it, a beauty of another kind, an order, a fymmetry, and come- linefs, in the moral world. And, as the eye perceiveth the one, fo the mind doth, by a certain interior fenfe, perceive the other ; which fenfe, talent, or faculty, is ever quickefl and pureft in the nobleft minds. Thus, as by fight, I difcern the beauty of a plant, or an animal, even {o the mind apprehends the moral excellence, the beauty and decorum of juftice and temperance. And, as we readily pronounce a drefs becoming, or an attitude grace- ful, we can, with tlie fame free untutored judgment, at once declare, whether this or that condu6t, or adion, be comely and beautiful; To relifli this kind of beauty, there muft be a delicate and fine tafte : But where there is this natural tafte, notliing further is wanting, either as a principle to convince, or as a motive to induce men to the love of virtue. And more or lefs there is of this tafte or fenfe, in every creature that hath reafon. All ration- al beings are by nature focial. They are drawn one to- wards another, by natural affections. They unite arid in- corporate into families, clubs, parties, and common- wealths, by mutual fympathy. As by means of the fen- fitive foul, our feveral diftincl parts and members do con- fent towards the animal functions, and are connected in one whole ; even fo, the feveral parts of thefe rational fyftems, or bodies politic, by virtue of this moral or in- terior fenfe, are held together, have a fellow-feeling, do fuccour and protect each other, and jointly cooperate to- wards the fame end. Hence that joy in fociety, that pro- penfion towards doing good to our kind, that gratulation 122 MINUTE PHILOSOPHER. [Dial. III.] and delight in beholding the virtuous deeds of other men, or in reflefting on our own. By contemplation of the fitnefs and order of the parts of a moral fyftem, regular- ly operating, and knit together by benevolent affeftions, the mind of man attainetli to the higheft notion of beau- ty, excellence, and perfeftion. Seized and v^rrapt with this fublime idea, our philofophers do infinitely defpife and pity whoever fhali propofe or accept any other mo- tive to virtue. Intereft is a mean ungenerous thing, def- troying the merit of virtue : and falfhood, of every kind, is inconfiftent with the genuine fpirit of philofophy. Cri.-— The love, therefore, that you bear to moral beauty, and your paflion for abilra£l:ed truth, will notfuf- fer you to think with patience of thofe fraudulent impofi- tions upon mankind. Providence, the immortality of the foul, and a future retribution of rewards and punifli- ments ; which, under the notion of promoting, do, it feems, deftroy all true virtue, and, at the fame time, con- tradldl and difparage your noble theories, manifeftly tending to the perturbation and difquiet of men's m.inds, and filling them with fruitkfs hopes, and vain terrors. Alc. — Men's firft thoughts, and natural notions, are the bcft in moral matters. x\nd there is no need that mankind (hould be preached, or reafoned, or frightened into virtue, a thing fo natural and congenial to every hu- man foul. Now if this be the cafe, as it certainly is, it follows, that all the ends of fociety are fecured without religion, and that an infidel bids fair to be the moil vir- tuous man, in a true, fublime, and heroic fenfe. IV. EuPH.— O Aldphron ! while you talk, I feel an afFe^lion iil my foul, like the trembling of one lute upon ftriking the unifon firings of another. Doubtlefs, there is a beauty of the mind, a charm in virtue, a fymmetry and proportion in the moral world. This moral beauty was known to the ancients by the name of honejlumy or to ha- [Dial. III.] MINUTE PHILOSOPHER. 123 Ion. And, in order to know its force and influence, it may not be amifs to inquire, what it was underflood to be, and what light it was placed in, by thofe who firft con- fidered it, and gave it a name. To kalon, according to Arijlotky is the epoineton^ or laudable : according to Plato^ it is the edu^ or ophetimoriy pleafant, or profitable, which is meant with refpe£^ to a reafonable mind, and its true intereft. Now I would fain know, whether a mind, which confiders an action as laudable, be not carried be- yond the bare aftion itfelf, to regard the opinion of othera concerning it ? Alc. — It is. EupH.— And whether this be a fufficient ground or principle of virtue, for a man to a61: upon, when he thinks himfelf removed from the eye and obfervation of every other intelligent being ? Alc. — It feems not. "^• EuPH. — Again, I afk whether a man, who doth a thing pleafant or profitable as fuch, muft not be fuppo- fed to forbear doing it, or even to do the contrary, upon the profpe£t of greater pleafure or profit? Alc. — He muft. EuPH.-— Doth it not follow from hence, that the beau- ty of virtue, or to kaloriy in either Arijlotle^ or Plato's fenfe, is not a fufficient principle, or ground, to engage fenfual and v/orldiy-minded men in the practice of it } Alc. — What then ? EuPH.— Why, then it will follow, that hope of re- ward, and fear of punifhment, are highly expedient to caft the balance of pleafant and profitable on the fide of virtue, and thereby very much conduce to the benefit of human fociety. Alciphron^ upon this, appealed : Gen- tlemen, faid he, you are witnefles of this unfair proceed- ing of Euphranovy who argues againft us, from explica- tions given by Plato and Arijlotky of the beauty of virtue, which are things we have nothing to fay to 5 the philo- 1^4 MINUTE PHILOSOPHER. [Dial. III.] iophers of our fcS: abftrafting from all pralfe, pleafure, and intereft, when they are enamoured and tranfport- ed with that fublime idea. I beg pardon, replied Eu- phramry for fuppofmg the Minute Philofophers, of our days, think like thofe ancient fages. But you mull tell me, Alciphvofiy fmce you do not think fit to adopt the fenfe of Flato or Arijiotle^ what fenfe is it in which you underftand the beauty of virtue ? Define it, explain it, make me to underftand your meaning, that fo we may argue about the fame thing, without which we can never com.e to a conclufion, V. Alc— Some things are better underftood by de- finitions and defcriptions ; but I have always obferved, that thofe, who would define, explain, and difpute about this point, make the leaft of it. Moral beauty is of fo peculiar and abftra61:ed a nature, fomething fo fubtile, fine, and fugacious, that it will not bear being handled and infpe£l:ed, like every grofs and common fubjeft. You will, therefore, pardon me, if I ftand upon my pbilofoj)hic liberty ; and choofe rather to intrench myfelf, within the gerleral and indefinite fenfe, rather than, by entering into a precife and particular explication of this beauty, per- chance lofe fight of it ; or give you fome hold whereon to cavil, and infer, and raife doubts, queries, and difficulties, about a point as clear as the fun, when nobody reafons upon it. EuPH. — How fay you, Ahiphrony is that notion clear- efl: when it is not confidered ? Alc. — I fay, it is rather to be felt than underftood, a £trti\nje?iefcaiqiwu An object, not of the difcurfive faculty, but of a peculiar fenfe, which is properly called the moral fenfe, being adapted to the perception of moral beauty, as the eye to colours, or the ear to founds. EuPH. — ^That men have certain inftiinftivc fenfations, or paffions, from nature, which make them amiable and [Dial. HI.] MINUTE PHILOSOPHER. 12^ ufeful to each other, I am clearly convinced. Such are fellow-feeling with the diftreffed, a tendernefs for our offspring, an affection towards our friends, our neighbors, and our country, an indignation againft things bafe, cru- el, or unjuft. Thefe paffions are implanted in the human foul, with feveral other fears and appetites, averfions and defires, fome of which are flrongeft and uppermoft in one mind, others in another. Should it not, therefore, feem a very uncertain guide in morals, for a man to follow his paffion or invi^rd feeling ? And would not this rule infal- libly lead different men different ways, according to the prevalency of this or that appetite, or palTion ? Alc. — I do not deny it. EupH. — And will it not follow from hence, that duty and virtue are in a fairer way of being pra6:ifed, if men are led by reafon and judgment ; balancing low and fen- fual pleafures with thofe of a higher kind, comparing pre- fent loffes with future gains, and the uneafinefs and dif- gufl of every vice, with the delightful practice of the oppofite virtue, and the pieafing reflexions and hopes which attend it ? Or, can there be a ftronger motive to virtue, than the (hewing that, confidered in ail lights, it is every man's true intereft ? VI. Alc. — I tell you, Euphrancr^ we contemn the vir- tue of that man, who computes and deliberates, and muft have a reafon for being virtuous. The refined moralifls of our fe£l are ravifhed and tranfported with the abftradl beauty of virtue. They difdain all forenfical motives to it ; and love virtue only for virtue's fake. Oh rapture ! Oh enthufiafm! Oh the quinteffence of beauty ! Methinks I could dwell for ever on this contemplation. But rather than entertain myfelf, I muft endeavor to convince you. Make an experiment on the firfl man you meet. Propofe a villainous or unjufl action. Take his firft fenfe of the matter, and you fhall find he detefts it. He may indeed 126 MINUTE PHILOSOPHER. [Dial. III.] be afterwards mifled by arguments, or overpowered by temptation ; but his original, unpremeditated, and genu- ine thoughts, are juft and orthodox. How can we account for this, but by a moral fenfe, which, left to itfelf, hath as quick and true a perception of the beauty and deformity of human a6lions, as the eye hath of colors. EuPH. — May not this be fufficiently accounted for, by confcience, affection, paffion, education, reafon, cuftom, religion, which principles and habits, for aught I know, may be what you metaphorically call a moral fenfe I Alc. — What I call a moral fenfe, is ftri^lly, properly, and truly fuch, and, in kind, different from all thofe things you enumerate. It is what all men have, though all may not obferve it. Upon this, Euphranor fmiled, and faid, Alciphron has tnade difcoveries where I leaft expe£led it. For, faid he, in regard to every other point, I ftiould hope to learn from him 5 but for the knowledge of myfelf, or the faculties and powers of my own mind, I fliould have looked at home. And there I might have looked long enough, without finding this new talent, which even now, after being tutored, I cannot comprehend. For Alciphron^ I mud needs fay, is too fublime and enigmatical upon a point, which, of all others, ought to be moft clearly under- flood. I have often heard that your deepefl adepts and oldefl profeflbrs in fcience are the obfcureft. Lyftcles is young, and fpeaks plain. Would he but favor us with his fenfe of this point, it might, perhaps, prove more upon a level with my apprehenfion. VII. Lyftcles {hook his head, and in a grave and earned manner addrefled the company. Gentlemen, faid he, Alciphron Hands upon his own legs. I have no part in thefe refined notions he is at prefent engaged to defend. If I muft fubdue my paffions, abftra61:, contemplate, be en- amoured of virtue ; in a word, if I muft be an enthufiaft, I owe fo much deference to the laws of my country, as [Dial. III.] MINUTE PHILOSOPHER. 127 to choofe being an enthufiaft in their way. Befidesj it is better being fo for feme end, than for none. This doc- trine hath all the folid inconveniencies, without the amu- fing hopes and profpeiSls of the chriftian. Alc. — I never counted on Lyjides for my fecond in this point ; which, after all, doth not need his affiftance or explication. All fubje^ls ought not to be treated in the fame manner. The way of definition and divifion is dry and pedantic. Befides, the fubjeiSJ: is fometimes too ob- fcure, fometimes too fimple, for this method. One while we know too little of a point, another too much, to make it plainer by difcourfe. Cri. — To hear Alciphron talk, puts me in mind of that ingenious Greeks who having wrapt a man's brother up in a cloak, alked him whether he knew that perfon ? being ready, either by keeping on, or pulling off the cloak, to confute his anfwer, whatever it fhould be. For my part, I believe, if matters were fairly ftated, that ration'al fatif- fa£lion, that peace of mind, that inward comfort, and con- fcientious joy, which a good chriftian finds in good aftions, would not be found to fall fhort of all the ecftafy, rapture, and enthufiafin fuppofed to be the effedl of that high and undefciibed principle. In earneft, can any ecftafy be higher, any rapture more affecting, than that which fprings from the love of God and man, from a confcience void of offence, and an inward difcharge of duty, with the fe- cret delight, truft, and hope tliat attend it ? Alc. — O Euphra?iory we votaries of truth do not envy, but pity, the groundlefs joys and miftaken hopes of a chriftian. And, as for confcience and rational pleafure, how can we allow a confcience, without allowing a vindic- tive Providence ? or how can we fuppofe, the charm of virtue confifts in any pleafure, or benefit attending virtuous adlions,* without giving great advantages to the chriftian * There can never be lefs felf-enjoyment than in thefe fuppofed wife charaAers, thefe fclfifh computers of happinefs and private good. Charac- ter iftics, Vol. 3. p. 3ai. t28 MINUTE PHILOSOPHER. [Dial. Ill] religion, which, it feems, excites its believers to virtue by the higheft interefts and pleafures iij reverfion. Alas ! fhould we grant this, there would be a door opened to all thofe rufty declaimers upon the neceffity and ufefulnefs of the great points of faith, the immortality of the foul, a fu- ture ftate, rewards and punifhments, and the like exploded conceits ; which, according to our fyftem and principles, may perhaps produce a low, popular, interefted kind of virtue, but muft abfoluteiy deftroy and extinguifti it in the fubiimc and heroic fenfe. VIII. EuPH. — What you now fay is very intelligible : I wifti I underftood your main principle as well. Alc— And are you then in earneft at a lofs ? Is it pof- fible you fhould have no notion of beauty, or that, having it, you fhould not know it to be amiable, amiable I fay, in itfelf, and for itfelf ? EuPH. — Pray tell me, Alciphrony are all mankind agreed in the notion of a beauteous face ? Alc— Beauty in human kind feems to be of a more mixt and various nature : forafmuch as the paffions, fenti- ments, and qualities of the foul being feen through and blending with the features, work differently on differ- ent minds, as the fympathy is more or lefs. But, with regard to other things, is there no fteady principle of beau- ty ? Is there upon earth, a human mind, without the idea of order, harmony, and proportion ? EupH. — "O Alciphro7iy it is my weaknefs, that I am apt to be loft in abftraftions and generalities, but a particular thing is better fuited to my faculties. I find it eafy to confider and keep in view the objects of fenfe ; let us therefore try to difcover what their beauty is, or wherein it confifts ; and fo^ by the help of thefe fenfible things, as a fcale or ladder, afcend to moral and intelle£l:ual beauty. Be pleafed then to inform me, what it is we call beauty in the objedls of i^niQ ? [Dial. III.] MINUTE PHILOSOPHER. 129 Alc. — Every one knows beauty is that which pleafes. EupR. — There is then beauty in the fmell of a rofe, or the tafte of an apple. Alc. — By no means. Beauty is, to fpeak properly, perceived only by the eye. EupH. — It cannot, therefore, be defined, in general, that which pleafeth. Alc. — I grant it cannot. EuPH. — How then fhall wc limit or define it .•* Aid- phron, after a fhort paufe, faid, that beauty confifled in. a certain fymmetry, or proportion, pleafing to the eye. EuPH. — Is this proportion one and the fame in all things, or is it different in different kinds of things ? Alc. — Different, doubtlefs. The proportions of an ox would not be beautiful in an horfe. And we obferve, alfo in things inanimate, that the beauty of a table, a chair, a door, confills in different proportions. EuPH. — Doth not this proportion imply the relation of one thing to another ? Alc — It doth. EupH. — And are not thefe relations founded in fize and fhape .'* Alc — They are. EuPH. — And, to make the proportions jufl, muft not thefe mutual relations of fize and fhape, in the parts, be fuch, as fhall make the whole complete and perfect in its kind ? Alc — I grant they muft. EupH. — Is not a thing faid to be perfe£t in its kind, when it anfwers the end for which it was made ? Alc. — It is. EaPH. — ^Thc parts, therefore. In true proportions, mufl be fo related, and adjufled to one another, as that they may befl confpire to the ufe and operation of the whole, Alc — It feems fo. R 130 MINUTE PHILOSOPHER. [Dial. III.] EuPH. — But the comparing parts one with another, the confidering them as belonging to one whole, and the re- fering this whole to its ufe and end, fhould feem the v/ork of reafon : fhould it not ? Alc — It fliould. EuPH. — Proportions, therefore, are not, ftri6i:ly fpeak- ing, perceived by the fenfe of fight, but only by reafon, through the medium of fight. Alc. — This I grant. EuPH. — Confequently beauty, in your fenfe of it, is an objecl:, not of the eye, but of the mind. Alc. — It is. EuPH. — The eye, therefore, alone, cannot fee that a chair is handfome, or a door well proportioned. Alc. — It feems to follow ; but I am not clear as to this point. EuPH. — Let us fee, if there be any difficulty in it. — Could the chair you fit on, think you, be reckoned well proportioned, or handfome, if it had not fuch a height, breadth, widenefs, and was not fo far reclined, as to af- ford a convenient f^^at .? Alc. — It could not. EuPH. — The beauty, therefore, or fymmetry of a chair, cannot be apprehended, but by knowing its ufe, and comparing its figure with that ufe, which cannot be done by the eye alone, but is the effed: of judgment. It is, therefore, one thing to fee an objc61:, and another to difcern its beauty. Alc — I admit this to be true. IX. EuPH. — The archite£ls judge a door to be of a beautiful proportion, when its height is double of the breadth. But if you fhould invert a well proportioned door, making its breadth become the height, and its height the breadth, the figure would ftill be the fame, but with- out that beauty in one fituation, which it had in another. [Dial. III.] MINUTE PHILOSOPHER. 131 What can be the csufe of this, but that in the foremention- ed fuppofition, the door would not yield a convenient en- trance to creatures of a human figure ? But, if in any- other part of the univerfe, there fhould be fuppofed ra- tional animals of an inverted ftature, they muft be fuppo- fed to invert the rule for proportion of doors : and to them that v/ould appear beautiful, v/hich, to us, was difagreeable. Alc. — Againfi: this^ I have no objection. EuPH. — Tell me, Alclphron^ is there not fomething truly decent and beautiful in drefs ? Alc. — Doubtlefs, there is. EuPH. — Are any likelier to give us an idea of this beauty in drefs, than painters and fculptors, whofe pro- per bufinefs and ftudy it is, to aim at graceful reprefcnt- ations ? Alc. — I believe not. EuPH. — Let us then examine the draperies of the great mafters in thefe arts : How, for inftance, they ufe to clothe a matron, or a man of rank. Call an eye on thofe figures (faid he, pointing to fome prints after Ra- phael and Guidoy that hung upon the wall) what appear- ance, do you think, an Englifi courtier, or magiftrate, with his Gothicy fuccinct, plaited garment, and his full- bottomed wig ; or one of our ladies in her unnatural drefs, pinched, and ftiffened, and enlarged with hoops, and whale-bone, and buckram, muft make ; among thofe fi- gures fo decently clad in draperies, that fall into fuch a variety of natural, eafy, and ample folds ; that cover the body without incumbering it, and adorn without altering the fhape ? Alc. — Truly, I think they muft make a very ridicu- lous appearance. EuPH. — And what do you think this proceeds from ? Whence is it, that the eaftern nations, the Greeks and the RofnanSi naturally run into the moft becoming drefles j 132 , MINUTE PHILOSOPHER. [Dial. III.] while our Gothic gentry, after fo many centuries racking their inventions, mending, and altering, and improving, and whirling about in perpetual rotation of faftiions, have never yet had the luck to liumble on any that was not ab- furd and ridiculous ? Is it not from hence, that inftead of confulting ufe, reafon, and convenience, they abandon themfelves to fancy, the unnatural parent of monfters ? Whereas the ancients, confidering the ufe and end of drefs, made it fubfervient to the freedom, eafe, and conve- nience of the body, and, having no notion of mending or changing the natural fliape, they aimed only at Ihewing it with decency and advantage. And, if this be fo, are we not to conclude, that the beauty of drefs depends on its fubferviency to certain ends and ufes ? Alc. — -This appears to be true. EuPH. — This fubordinate, relative nature of beauty, perhaps will be yet plainer, if we examine the refpeflive beauties of a horfe and a pillar. Firgil's defcription of the former is, — I//i ardua cervix, Argutumque caput y brevis alvus^ ohefaque terga, Luxuriatqite torts animofum pectus. Now I would fain know, whether the perfections and ufes of a horfe may not be reduced to thefe three points, courage, ftrength, and fpeed ? and whether each of the beauties enumerated, doth not occafion, or betoken, one of thefe perfeftions ? After the fame manner, if we in- quire into the parts and proportions of a beautiful pillar, we fliall perhaps find them anfwer to this fame idea. Thofe who have confidered the theory of architecture, tell us. * the proportions of the three Grecian Orders were taken from the human body, as the mod beautiful and perfe^ * See the learned patriarch of Aquilcia's Commer.tary on Vitruvius. I. 4. c.i. [Dial. III.] MINUTE PHILOSOPHER. 133 produ£i;ion of nature. Hence were derived thofe grace- ful ideas of columns, which had a chara£ter of ftrength without clumfinefs, or of delicacy without weaknefs. — Thofe beautiful proportions were, I fay, taken originally from nature, which, in her creatures, as hath been already obferved, referreth them to fome end, ufe, or defign. The Gonjiezza alfo, or fwelling, and the diminution of a pillar, is it not in fuch proportion, as to make it appear ftrong and light at the fame time ? In the fame manner, mud not the whole entablature, with its projections, be fo pro- portioned, as to feem great, but not heavy, hght, but not little : inafmuch as a deviation into either extreme would thwart that reafon and ufe qf things, wherein their beauty is founded, and to which it is fubordinate ? The entabla- ture, and all its parts and ornaments, architrave, freeze, cornice, triglyphs, metopes, modiglions, and the lefl, have each an ufe, or appearance of ufe, in giviag firmnefs and union to the building, in protecting it from the weather, and calling off the rain, in rcprefenting the ends of beams with their intervals, the production of rafters, and fo forth. And, if we confider the graceful angels in frontispieces, the fpaces between the columns, or the ornaments of their capitals ; (hnll we not find, that their beauty rifeth from the appearance of ufe, or the imitation of natural things, whofe beauty is originally bounded on the fame principle ? which is, indeed, the grand diftinCtion between Grecian and Gothic architecture; the latter being fantaftical, and, for the molt part, founded neither in nature, nor in rea- fon, in neceflity nor ufe, the appearance of which, ac- counts for all the beauty, grace and ornament, of the other. ' Cri. — What Euphranor hath faid, confirms the opinion, I always entertained, that the rules of architecture were founded, (as all other arts which fiourifhed among the Greeks) in truth, and nature, and good fenfe. But the ancients, who, from a thorough confideration of th« 134 MINUTE PHILOSOPHER. [Dial. III.] grounds and principles of art, formed their idea of beauty, did not always confine themfelves ftriftly to the fame rules and proportions : But, whenever the particular diftance, pofition, elevation, or dimenfion of the fabric, or its parts, feemed to require it, made no fcruple to depart from them, without deferting the original principles of beauty, which governed whatever deviations they made. This latitude, or licence, might not, perhaps, be fafely trufted with moft modern architects, who, in their bold fallies, feem to a6t without aim or defign ; and to be governed by no idea, no reafon, or prrnciple of art, but pure caprice, joined with a thorough contempt of that, noble fimplicity of the an- cients, without which there can be no unity, gracefulnefs, or grandeur in their works ; which, of confequence, muft ferve only to disfigure and difhonor the nation, being fo many monuments to future ages of the opulence and ill tafte of the prefent ; which, it is to be feared, would fuc- ceed as wretchedly, and make as mad work in other affairs, were men to follow, inftead of rules, precepts, and mod- els, their own tafte and firft thoughts of beauty. Alc. — I fhould now, methinks, be glad to fee a little more diftin£lly, the ufe and tendency of this digreffion upon architecture. EupH. — Was not beauty the very thing we inquired after ? Alc. — It was. EuFH. — What think you, Alciphron^ can the app-earance of a thing pleafe at this time, and in this place, which pleafed two thoufand years ago, and two thoufand miles off, without fome real principle of beauty } Alc. — It cannot. EuPH. — And is not this the cafe with refpe£t to a juft piece of architecture ? Alc. — No body denies it. EuPH. — Architecture, the noble offspring of judgm^cnt and fancy, was gradually formed in the moft polite and [Dial. III.] MINUTE PHILOSOPHER. 135 knowing countries of Afta^ Egypt, Gteece and Italy. It was chcriihed and elleemed by the moft flourifhing dates, and moft renowned princes, who, with vad expenfe, improved and brought it to perfection. It feems, above all other arts, peculiarly converfant about order, proportion, and fymmetry. May it not, therefore, be fuppofed, on all ac- counts, moft likely to help us to fome rational notion of theyV nefcai quoi in beauty ? And, in eiFecSl, have we not learned from this digreffion, that, as there is no beauty without proportion, fo proportions are to be efteemed jufh and true, only as they are relative to fome certain ufe or end, their aptitude and fubordination to which end is, at bottom, that which makes them pleafe and charm ? Alc. — I admit all this to be true. X. EuPH. — According to this doctrine, I would fain know what beauty can be found in a moral fyllem, form- ed, connected, and governed by chance, fate, or any other blind unthinking principle ? forafmuchas, without thought, there can be no end or defign ; and, without an end, there can be no ufe ; and, without ufe, there is no aptitude or fit- nefs of proportion, from whence beauty fprings. Alc. — May we not fuppofe a certain vital principle of beauty, order, and harmony, diftufed throughout the world, without fuppoHng a Providence, Infpedling, punifhing, and rewarding the moral actions of men ? without fuppofing the immortality of the foul, or a life to come ; in a word, without admitting any part of what is commonly called faith, worfhip, and religion ? Cri. — Either you fuppofe this principle intelligent, or not intelligent : If the latter,' it is all one with chance, or fate, which was juft now agreed agSinft : If the former, let me intreat Alciphron to explain to me, wherein confifts the beauty of a moral fyftem, with a Supreme Intelligence at the head of it, which neither prote£ts the innocent, pun- i(he3 the wicked, nor rewards the virtuous ? To fuppofe, 136 MINUTE PHILOSOPHER. [Dial. III.] indeed, a fociety of rational agents, acting under the eye of Providence, concurring in one defign to promote the com- mon benefit of the M^iole, and conforming their actions to the eftabhftied laws and order of the Divine Paternal Wif- dom : Wherein each particular agent {hall not confider himfelf apart, but as the member of a great city, whofe author and founder is God : In which the civil laws are no other, than the rules of virtue, and the duties of reli- gion : And where every one's true intereft is combined with his duty : to fuppofe this, would be delightful : On this fuppofition, a man need be no ftoic or knight-errant, to account for his virtue. In fuch a fyftem, vice is mad- nefs, cunning is folly, wifdom and virtue are the fame thing, where, notwithftanding all the crooked paths and by-roads, the wayward appetites and inclinations of men, fovereign reafon is fure to reform whatever feems amifs, to reduce that which is devious, make flraight that which is crooked, and, in the laft a£l:, wind up the whole plot, according to the exacSleft rules of wifdom and juftice. In fuch a fyftem, or fociety, governed by the wifeft precepts, enforced bythe higheft rewards and difcouragemcnts, it is delightful to confider, how the regulation of laws, the dif- tribution of good and evil, the aim of moral agents, do all confpire, in due fubordination, to promote the noblell end, to wit, the complete happinefs, or well-being, of the whole. In contemplating the beauty of fuch a moral fyf- tem, we may cry out, with the pfalmift, Fery excellent things are fpohen of thee, though City of God, XI. In a fyftem of fpirits, fubordinate to the will, and under the direction, of the Father of fpirits, governing them by laws, and condu£Hng them by methods^ fuitable to wife and good ends, there will be great beauty. But in an in- coherent fortuitous fyftem, governed by chance, or in a blind fyftem, governed by fate, or in any fyftem where Providence doth not prefide^ how can beauty be, which can- [Dial. IH.] MINUTE PHILOSOPHER. 137 not be without order, which cannot be without defign ? when a man is confcious that his will is inwardly conform- ed to the divine will, producing order and harmony in the univerfe, and condu6ling the whole by the jultefl methods to the bell end : This gives a beautiful idea. But en ths other hand, a confcioufnefs of virtue overlooked, negle(?:ed, diftrelTed by men, and not regarded or rewarded by God, ill-ufed in this world, without hope or profpe£l: of being better ufed in another, I would fain know, where is the pleafure of this reflexion, where is the beauty of this fcene ? or, how could any man, in his fenfes, think the fpreading fuch notions the way to fpread or propagate virtue in the world ? Is it not, I befeech you, an ugly fyllem, in which you can fuppofe no law, and prove no duty, wherein men thrive by wickednefs, and fufFer by virtue ? Would it not be a difagreeable fight to fee an honed man peeled by {harp- ers, -to fee virtuous men injured and defpifed, while vice triumphed ? An enthufiaft may entertain himfelf with vifions, and fine talk, about fuch a fyftem ; but when it comes to be confidered by men of cool heads, and clofe reafon, I believe they will find no beauty nor perfe6lion in it ; nor will it appear, that fuch a moral fyftem can poflibly come from the fame hand, or be of a piece with the natural, throughout which there fhines fo much order, harmony, and proportion. Alc— Your difcourfe ferves to confirm me in my opin- ion. You may remember, I declared, that touching this beauty of morality in the high fenfe, a man's firft thoughts are bed j and that, if we pretend to examine, and infpe£l, and reafon, we are in danger to lofe fight of it.* That, in fa£l:, there is fuch a thing cannot be doubted, when we confider that, in thefe days, fome of our philofophers have a high fenfe of virtue, without the lead notion of religion, * Men's firft thoughts on moral matters arc generally better than their fecond : their natural notions better than thofe refined by ftudy. Charaderiftics, Vol. i. p. 13. s 138 MINUTE PHILOSOPHER. [Dial. III.] a clear proof of the ufefulnefs and efficacy of our prin- ciples ! XII. Cri. — Not to difpute the virtue of Minute Philo- fophers, we may venture to call its caufe In queftion, and make a doubt, vi^hether it be an inexplicable enthufiaftic notion of moral beauty, or rather, as to me it feems, what was already affigned by Euphranor^ complexion, cuftom, and religious education ? but, allowing what beauty you pleafe, to virtue in an irreligious fyftem, it cannot be lefs in a religious, unlefs you will fuppofe that her charms dimin- ifh, as her dowry increafeth. The truth is, a believer hath all the motives from the beauty of virtue, in any fenfe whatloever, that an unbeliever can poffibly have, befides' o'thcr motives, which an Unbeliever hath not. Hence it is plain, that thofe of your fe£l:, who have moral virtue, owe it not to their peculiar tenets, which ferve only to leflen the motives to virtue. Thofe, therefore, who are good, are lefs good, and thofe who are bad, are more bad, than they would have been, were they believers. EupH. — <To me it feems, thofe heroic infidel inamora- tos of abftrafted beauty, are much to be pitied, and much to be admired. Lyftclesy hearing this, faid, with fome im- patience, gentlemen, you (hall have my whole thoughts upon^this point, plain and frank. All that is faid about a moral fenfe, or moral beauty, in any fignificatlon, either of Alciphron or Euphranor^ or any other, I take to be at bot- tom mere bubble and pretence. The hilon and the prepo?ty the beautiful and the decent, are things outward, relative, and fuperficial, which have no efFe£i: in the dark, but are fpecious topics to difcourfe and expatiate upon, as fome formal pretenders of our fed:, though in other points very orthodox, are ufed to do. But Ihould one of them get into power, you would find him no fuch fool as Euphranor imagines. He would foon fhew he had found out, that the love of one's country is a prejudice : That mankind are [Dial. III.] MINUTE PHILOSOPHER. 139 rogues and {lypocrites, and that it were folly to facrifice one's lelf for the fake of fuch : That ail regards center in this life, and that, as this life is to every man his own life, it clearly follows that charity begins at home. Benevo- lence to mankind is perhaps pretended, but benevolence to himfelf is praclifed by the wife. The liveHer fort of our philofophers do not fcruple to own thefe maxims ; and as for the graver, if they are true to their principles, one may guefs what they muft think at bottom. Cri. — Whatever may be the effeA of pure theory upon certain felect fpirits, of a peculiar make, or in feme other parts of the world ; I do verily think that, in this country, of ours, reafon, religion, law, are all together little enough to fubdue the outward to the inward man ; and that it muft argue a wrong head, and weak judgment, to fuppofe, that, without them, men would be enamoured of the golden mean. To which my countrymen, perhaps, are lefs incli- ned than others, there being in the make of an Englifh mind a certain gloom and eagernefs, which carries to the fad extreme ; religion to fanaticifm ; free-thinking to atheifm ; liberty to rebellion : Nor ihould we venture to be govern- ed by tafte, even in matters of lefs confequence. The beautiful in drefs, furniture, and building, is, as Euphratior hath obferved, fomething real and well grounded : And yet our Englijh do not find it out of themfelves. What wretched v/ork do they and other northern people make, when they follow their own tafte of beauty, in any of thefe particulars, inftead of acquiring the true, which is to be got from ancient models and the principles of art, as in the cafe of virtue, from great models and meditation, fo far as natural means can go ? But in no cafe is it to be hoped, that to kalon will be the leading idea of \!\\z many, who have quick fenfes, ftrong paJGTions, and grofs intellects. XIII. Alc. — The fewer they are, the more ought we to efteem, and admire fuch philofophers, whofe fouls arc touched, and tranfported, with this fublime idea. 740 MINUTE PHILOSOPHER. [Dial. III.] Cri. — 'But then one might expect, from fuch philofo- phers, fo much good fenfe, and philanthrophy, as to keep their tenets to themfelves, and confider their weak breth- ren, who are more ftrongly affe6led by certain fenfes and no- tions of another kind, than that of the beauty of pure dif- interefted virtue. Cratylus, a man prejudiced againft the chriftian religion, of a crazy conftitution, of a rank above moft men's ambition, and a fortune equal to his rank, had little capacity for fenfual vices, or temptation to diflionefl ones. Cratylus having talked himfeif, or imagined that he had talked himfeif, into a ftoical enthufiafm about the beauty of virtue, did, under the pretence of making men heroically virtuous, endeavor to deflroy the means of ma- king them reafonably and humanly fo. A clear inftance, that neither birth, norbooks, norconverfation, can introduce a knowledge of the world into a conceited mind, which will ever be its own object, and contemplate mankind in its own mirror ! Alc. — Cratylus v/as a lover of liberty, and of his coun- try, and had a mind to make men incorrupt and virtuous, upon the pureft and moft difinterefted principles. Cri.' — It is true, the main fcope of all his writings (as he himfeif tells us) was to afiert the reality of a beauty and charm in moral, as well as in natural fubjedls : to demonftrate a taile, which he thinks more effectual than principle : to recommend morals on the fame foot with manners ; and fo to advance philofophy on the very foun- dation of what is called agreeable and polite. As for re- ligious qualms, the belief of a future flate of rewards and punifbments, and fuch matters, this great man fticks not to declare, that the liberal, polifhed, and refined part of mankind, m.uft needs confider them only as children's tales, and amufements of the vulgar. For the fake, therefore, of tll^ better fort, he hath, in great goodncfs and wif- dom, thought cf fomething elfe, to wit, a tafl:e or relifli : thisj he sHVires uSj is^ at laft. what will influence : fince. [Dial. III.] MINUTE PHILOSOPHER. 141 according to him, whoever has any impreffion of gentili- ty (as he calls it) or politenefs, is fo acquainted with the decorum and grace of things, as to be really tranfported with the comtemplation thereof.* His conduct feems juft as wife, as if a monarch (hould give out, that there was neither jail nor executioner in his kingdom, to enforce the laws, but that it would be beautiful to obferve them, and that, in fo doing, rnen would tafte the pure delight which refults from order and decorum. Alc. — After all, is it not true, that certain ancient philofophers, of great note, held the fame opinion with CraPjluSy declaring that he did not come up to the charac- ter, or deferve the title of a good man, who praftifed virtue for the fake of any thing but its own beauty ? Cri. — I believe, indeed, that fome of the ancients faid fuch things as gave occafion for this opinion. AriJ- totle f diftinguifheth between two characters of a good man, the one he calleth agathosy or fimply good, the other kalos kagathos, from whence the compound term halohaga- thia, which cannot, perhaps, be rendered by any one word in our language. But his fenfe is plainly this : agathos he defineth to be, that man to whom the good things of nature are good : For, according to him, thofe things, which are vulgarly efteemed the greateft goods, as riches, honors, power, and bodily perfections, are indeed good by nature ; but they happen, neverthelefs, to be hurtful and bad to fome perfons, upon the account of evil habits : inafmuch as neither a fool, nor an unjufb man, nor an intemperate, can be at all the better for the ufe of them, any more than a fick man for ufing tKe nou- rifhment proper for thofe who are in health. But kalos kagathos is that man, in whom are to be found all things worthy, and decent, and laudable, purely as fuch, and * See Charaileriflics, Vol. III. Mifcel- 5. cap, 3. and Mifcel 3. cap %■ t Ethic ad Eudcmum, lib. 7- cap- ult. 142 MINUTE PHILOSOPHER. [Dial. III.] for their own fake, and who pra6lifeth virtue from no other motive but the fole love of her own innate beauty. That philofopher obferves, likewife, that there is a cer- tain political habit, fuch as the Spartans, and others had, who thought virtue was to be valued and pra£tifed on ac- count of the natural advantages that attend it. For which reafon, he adds, they are indeed good men, but they have not the kalokagatMa, or fupreme confummate virtue. From hence it is plain that, according to Arijlotle, 2l man may be a good man, without believing virtue its own re- ward, or being only moved to virtue by the fenfe of moral beauty. It is alfo plain, that he diftinguifheth the politi- cal virtue of nations, which the pubhc is every where concerned to maintain, from this fublime and fpeculative kind. It might alfo be obferved, that this exalted idea did confift with fuppofing a Providence, which infpe£ts and rewards the virtues of the beil men. For, faith he in another place, * if the gods have any care of human affairs, as it appears they have, it fhould feem reafonable to fuppofe, that they are moft delighted with the moft ex- cellent nature, and moft approaching their own, which is the mind, and that they will reward thofe who chiefly love and cultivate what is moft dear to them. The fame philofoplier obferves, f that the bulk of mankind are not naturally difpofed to be awed by fhame, but by fear : nor to abftain from vicious pra61:ices, on account of their de- formity, but only of the punifliment which attends them. And again, | he tells us, that youth, being of itfelf averfe from abftinence and fobriety, fliould be under the reftrauit of lav/s, regulating their education and employ- ment, and that the fame difcipline fhould be continued even after they became men. For which, faith he, we want laws, and, in one word, for the whole ordering of life : inafmuch as the generality of mankind obey rather * Ad Nicom. I. lo. c. 8- f Ibid. c. 9. \ Ibid. [Dial. Ill] MINUTE PHILOSOPHER. 143 force than reafon, and are influenced rather by penalties, than the beauty of virtue j Zemiais e to halo. From all which it is very phiin, what Arijlotle would have thought of thofe, who fhould go about to leflen or deftroy the hopes and fears of mankind, in order to make them virtuous on this fole principle of the beauty of virtue. XIV, Alc. — But, whatever the Stagirke and his peri- patetics might think, is it not certain the ftoics maintain- ed this do(3:rine in its higheft fenfe, aflerting the beauty of virtue to be all-fufficient ; that virtue was her own re- ward ; that this alone could make a man happy, in fpite of all thofe things which are vulgarly eftecmed the greateft woes and miferies of human life ? And all this they held at the fame time that they believed the foul of man to be of a corporeal nature, and in death diflipated like a flame or vapour, Cri. — It muft be owned, the ftoics fometimes talk, as if they believed the mortality of the foul. Seneca, in a letter of his to Lud/ius,{ipt2ks much like a Minute Philofopher, in this particular. But in feveral other places, he declares himfelf of a clear contrary opinion, affirming, that the fouls of men, after death, mount aloft into the heavens, look down upon earth, entertain themfelves with the theory of ccleftial bodies, the courfe of nature, and the converfation of wife and excellent men, who having lived in diftant ages and countries upon earth, make one fociety in the other world. It muft alfo be acknowledged, that Marcus An- toninus fometimes fpeaks of the foul, as periftiing, or dif- folving into its elementary parts : But it is to be noted, that he diftlnguiftieth three principles in the compofition of human nature, the foma^ pfuche, nous, * body, foul, mind, or, as he other wife exprefl^eth himfelf, farkia, pneumatlon, and egemonikon, fiefti fpirit, and governing principle. What he calls the pfuche^ or foul, containing * L. 3, c, 16. 144 MINUTE PHILOSOPHER. [Dial. Ill] the brutal part of our nature, is indeed reprefented as a compound diflbluble, and actually diflblved by death i But the musy or to egemonikony the mind, or ruhng princi- ple, he held to be of a pure celeftial nature, theou apospaf- may a particle of God, v/hich he fends back intire ^ to the ftars and the Divinity. Befides, among all his magnificent lemons, and fplendid fentiments, upon the force and beauty of virtue, he is pofitive as to the being of God, and that not merely as a plaftic nature, or foul of the world, but in the ftri£t fenfe of a Providence, in fpe^bing and taking care of human affairs. * The doles, therefore, though their ftile was high, and often above truth and nature, yet it cannot be faid, that they fo refolved every motive to a virtuous life into the fole beauty of virtue, as to endeavor to deftroy the belief of the immortality of the foul, and a diftribijtive Providence. After all, allowing the difinterefted ftoics (therein not un- like our modern quietifts) to have made virtue its own fole reward, in the mofl: rigid and abfolute fenfe, yet what is this to thole who are no floics ? If we adopt the whole principles of that fe£l:, admitting their notions of good and evil, their celebrated apathy, and, in one word, fetting up for complete (toics, we may poflibly maintain this doctrine with a better grace : at lead, it will be of a piece, and con- fident with the Vi^hole. But he who diall borrow this fplendid patch from the doics, and hope to make a figure by inferting it in a piece of modern com.pofition, feafoned with the wit and notions of thefe times, will indeed make a figure, but perhaps it may not be, in the eyes of a wife man, the figure he intended. XV. Though it mud be owned, the prefent age is very indulgent to every thing that aims at profane raillery ; which is alone fufficient to recommend any fantadical com- pofition to the public. You may behold the tinfel of a * Marc. Anf.onin. L a. §. ir. [Dial. III.] MINUTE PHILOSOPHER, 145 modern author pafs upon this knowing and learned age for good writing ; afFe£led ftrains for wit ; pedantry for politenefs ; obfcurities for depths ; rambUngs for flights ; the moit aukward imitation for original humor ; and all this upon the fole merit of a little artful profanenefs. Aj.c. — Every one is not alike pleafed with writings of humor, nor alike capable of them. It is the fine irony of an author of quality, * That certain reverend authors, * who can condefcend to lay-wit, are nicely qualified to hit * the air of breeding and gentility, and that they will in * time, no doubt, refine their manner to the edification of ' the polite world ; who have been fo long feduced, by ' the way of raillery, and wit/ The truth is, the various tafte of readers, requireth various kinds of writers. Our fe6t hath provided for this, with great judgment. To profelyte the graver fort, we have certain profound men at reafon and argument. For the coffee-houfes, and popu- lace, we have declaimers of a copious vein. Of fuch a writer, it is no reproach to fay, Jluit lutukntus ; he is the fitter for his readers. Then, for men of rank and polite- nefs, we have the fined:, and wittieft Railleurs in the world, whofe ridicule, is the fure tell of truth. EuPH. — Tell me, Alciphroriy are thofe ingenious Rail- lettrsy men of knowledge ? Alc. — Very knowing. EuPH. — Do they know, for inftance, the Copernican fyftem, or the circulation of the blood ? Alc. — One would think you judged of our fe£l:,by your country neighbors : There is nobody in town, but knov/s all thofe points. EupH. — You believe then, antipodes, mountains in the moon, and the motion of the earth. Alc — We do. EuPH. — Suppofe, five or ii:; centuries ago, a man had maintained thefe notions among the leau>i efprits of an EngUfi court •, how do you think they would have been received .^ T 146 MINUTE PHILOSOPHER. [Dial, III.] Alc. — With great ridicule. EuPH. — And now it would be ridiculous to ridicule them. Alc. — It would. EupH. — But truth was the fame, then and now. Alc. — It was. EupH. — It ftiouid feem, therefore, that ridicule is no fuch fovereign touchftone, and teft of truth, as you gentle- men imagine. * Alc. — One thing we know : Our raillery and farcafms gall the black tribe, and that is our comfort. Cri. — ^There is another thing, it might be worth your while to know : That men, in a laughing fit, may applaud a ridicule, which fhall appear contemptible when they come to them.felves : Witnefs the ridicule of Socrates by the comic poet, the humour and reception it met with, no more proving that, than the fame will your's, to be juft, when calmly confidered by men of fenfe. Aix. — After ail, thus much is certain, our ingenious men make converts by deriding the principles of religion. And, take my word, it is the moft fuccefsful and pleafing method of convitticn. Thefe authors laugh men out of their religion, as Horace did out of their vices : Admijijl circum pracordia ludurit. But a bigot cannot reliih or find out their wit. X\T. Cri. "VVit without wifdom, if there be fuch a thing, is hardly worth finding. And, as for the wifdom of thefe men, it is of a kind fo peculiar, one may well fuf- peft it. Cicero was a man of fenfe, and no bigot, never- thelefs he makes Scipio own himfelf much more vigilant and vigorous in the race of virtue, from fuppofing heaven the prize.* And he introduceth C^/c declaring, he would never have undergone thofe virtuous toils for the fervicc of the public, if he had thought his being was to end with this life.f * Somn. Sclplonis. + De SeneAute. [Dial. III.] MINUTE PHILOSOPHER. 147 Alc. — I acknowledge Cato^ Scipioy and Cicero, were very well for their times : But you muft pardon me, if I do not think they arrived at the high confummate virtue of our modern free-thinkers. EuPH.— It fliould feem then, that virtue flourifheth more than ever among us. Alc. — It ftiould. EuPH. — And this abundant virtue is owing to the method taken by your profound writers to recommend it. Alc. — This I grant. EuPH. — But you have acknowledged, that the enthufi- aftic lovers of virtue are not the many of your feci, but only a few feled fpirits. To which Alciphron making no anfwer, Crito addrefled himfelf to Euphranor : To make, faid he, a true eftimate of the worth and growth of modern virtue, you are not to count the virtuous men, but rather to confider the quality of their virtue. Now you muft know, the virtue of thefe refined theorifts is fomething fo pure and genuine, that a very little goes far, and, is in truth, invaluable. To which that reafonable, interefted virtue, of the old EngUJh, or Spartan kind, can bear no proportion. EuPH. — Tell me, Alciphron, are there not difeafes of the foul, as well as of the body .'' Alc. — ^Without doubt. EuPH.— And are not thofe difeafes, vicious habits ? Alc. — They are. EuPH. — And, as bodily diftempers are cured by phyfic, thofe of the mind are cured by phiiofophy : are they not ? Alc— I acknowledge it. EuPH. — It feems, therefore, that phiiofophy is a medi- cine for the foul of man. Alc— It is. EuPH. — How fhall we be able to judge of medicines, or know which to prefer ? Is it not from the effects wrought by them ? Alc — Doubtlefs. ^148 MINUTE PHILOSOPHER. [Dial. III.] EuPH.- — V/iiere an epidemical diflemper rages, fuppofe a new phyfician Diould condemn the known eftablithed pra61:ice, and recommend another method of cure : would you not. In proportion as the bills of mortality increafed, be tempted to fufpeft this new method, notwithftanding all the plaufible difcourfe of its abettors ? Alc. — This ferves only to amufe and lead us from the quell ion. Cri. — It puts me m mind of my friend, Lamprocksy who needed but one argument againll infidels. I obferv- ed, faid he, that, as infidelity grew, there grew corruption of every kind, and new vices. This fimple obfervation^ on matter of fuel, was fufficient to make him, notvvith- ilanding the remonftrance of feveral ingenious men, imbue and feafon the minds of his children betimes with the principles of religion. The new theories, which our acute moderns have endeavored to fubftitute in place of religion, have had their full courfe in the prefent age, and produced their t^tdi on the minds and manners of men. That men are men, is a fure maxim : But it is as furc, that Enghfmnen are not the fame men they were : whether better or worfe, more or lefs virtuous, I need not fay. Every one may fee and judge. Though, indeed, after Arijlides had been banifned, and Socrates put to death at Athens^ a man, without being a conjurer, might guefs what the beauty of virtue could do in Efigland. But there is now neither room nor occgifion for gueffing. We have our own experience to open our eyes 5 which yet if we continue to keep fhut, till the remains of religions educa- tion are quite worn oft from the minds of men ; it Is to he feared we fiiall then open them wide, not to avoid, but to behold and lament our ruin. Alc. — Be the-confequences what they will, I can never bring myfelf to be of a mind with thofe, who meafure truth by convenience. Truth is the only divinity that I adore. Wherever truth ler.ds, I fliail follow. [Dial. III.] MINUTE PHILOSOPHER- 149 EuPH. — You have then a paffion for truth ? Alc. — Undoubtedly. EuPH. — For ail truths ? Alc. — For all. EuPH. — ^To know, or to pubHfh them ? Alc. — Both. EupH. — What ! would you undeceive a child that was taking phyfic .'' would you officioufly fet an enemy right, that was making a wrong attack ? would you help an en- raged man to his fword .'' Alc — In fuch cafes, common fenfe directs one how to behave. EuPH. — Common fenfe, it feems then, muft be confult- ed, whether a truth be falutary, or hurtful, fit to be declar- ed, or concealed. Alc — How ! you would have me conceal, and fliile the truth, and keep it to myfelf ? Is this what you aim at ? EuPH. 1 only make a plain inference from what you grant. As for myfelf, I do not believe your opinions true. And, although you do, you (hould not, therefore, if you would appear confident with yourfelf, think it ne- cefiary, or wife, to publifli hurtful truths. What fervice can it do mankind, to leffen the motives to virtue, or what damage to increafe them ? Alc — None in the world. But I muft needs fay, I cannot reconcile the received notions of a God, and Providence, to my underftanding, and my nature abhors the bafenefs of conniving at a falfliood. EuPK. — Shall we, therefore, appeal to truth, and exam- ine the reafons, by which you are withheld from believing thefe points ? Alc — With all my heart, but enough for the prefent. We will make this the fubje^t of our next conference. THE FOURTH DIALOGUE. I. Prejudices concerning a Deity. II. Rules laid down by Alciphron, to he ohferved in proving a God. III. What fort of Proof he expeBs. IV. Whence nve colleSl the Be- ing cf other Thinking Individuals. V. The fame Method a fortiori proves the being of a God. VI. AlciphronV fecond Thoughts on this Point. VII. God fpeaks to Men. VIII. How Dijlance is perceived by Sight. IX. The pro- per ObjeBs of Sight at no dijlance. X. Lights^ Shades^ and Colours^ varioufy comhinedy form a Language. XL The Signification of this Language learned by Experience, XII. God explaineth himfelf to the eyes cf Men by the ar- bitrary Ufe of fenftble Signs. XIII. The Prejudice and twefold AfpeEl of a Minute Philofopher. XIV. Godpre- fent to Mankind^ informs, admonifhes, and direEls them in a fenftble manner. XV. Admirable Nature and Ufe of this vijual Language. XVI. Minute Philofophers content to admit a God in certaift Senjes. XVII. Opinion of feme y who hold that Knowledge and Wifdom are not pro- perly in God. XVIII. Dangerous Tendency of this No- tion. XIX. Its Original. XX. The Senfe of Schoolmen upon it. XXI. Scholafiic Ufe of the Terms, Analogy and Analogical, explained : Analogical Perfections of God mif- underfood. XXII. God intelligent, wife and good, in the proper Senfe of the Words. XXIII. OhjeElion from moral Evil confidered. XXIV, Men argue from their own DefeEls againfi a Deity. XXV. Religious Worflnp reafenahle and expedient. [Dial. IV.] MINUTE PHILOSOPHER. 151 Tj ARLY the next morning, as I looked out of my window, I faw Alclphron v/alking in the garden, with all the (igns of a man in deep thought. Upon which I went down to him. Aldphron^ faid I, this early and profound meditation puts me in no fmall fright. How fo ! Becaufe I fhould be forry to be convinced there was no God. The thought of anarchy in nature is to me more fhocking than in civil life : inafmuch as natural con- cerns are more important than civil, and the bafis of all others. I grant, replied Alciphron^ that fome inconveni- ence may poflibiy follow from difproving a God : but, as to what you fay of fright and fhocking, all that is nothing but prejudice, mere prejudice. Men frame an idea, or chimera, in their own minds, and then fall down and worlhip it. Notions govern mankind : but, of all notions, that of God's governing the world, hath taken the deep- eft root, and fpread the fartheft ; It is therefore, in phi- lofophy, an heroical atchievment to difpoffefs this imagi- nary monarch of his government, and banifh all thofe fears and fped:res, which the light of reafon alone can difpel ; l^on radii folis, non 'lucida tela diet Difcutiunt^ fed nature /pedes raticque. * !My part, faid I, fhall be to ftand by, as I have hither- to done, and takes notes of all that paiTeth during this memorable event : while aMinute Philofopher, not fix foot high, attempts to dethrone the Monarch of the univerfe. Alas ! replied Alclphron^ arguments are not to be mea- fured by feet and inches. One man may fee more than a million : and a (hort argument, managed by a free- thinker, may be fufficient to overthrow the moft gigantic chimera. As we were engaged in this difcourfe, Crito * Lucretius. 152 MINUTE PHILOSOPHER. [Dial. IV.] and Euphranor joined us. I find you have been before- hand with us to-day, faid Crito to Aldphron, and taken the advantage of folitude and early hours, while Euphra- nor and I were afleep in our beds. We may, therefore, expefl: to fee atheifm placed in its bed light, and fup- ported by the ilrongeft arguments. II. Alc — The being of a God is a fubje£i: upon which there has been a world of common-place, which it is need- lefs to repeat. Give me leave, therefore, to, lay down certain rules and limitations, in order to fhorten our prefent con- ference. For, as the end of debating is to perfuade, all thofe things which are foreign to this end, fhould be left out of our debate. Firft then, let me tell you, I am not to be perfuaded by metaphyfical arguments j fuch, for inftance, as are drawn from the idea of an all-perfe£k Being, or the abfurdity of an infinite progreffion of cauf- cs. This fort of arguments I have always found dry and jejune : and, as they are not fuited to my way of think- ing, they may, perhaps, puzzle, but never will convince me. Secondly, I am not to be perfuaded by the autho- rity either of paft or prefent ages, of mankind in general, or of particular wife men : all which palTeth for little or nothing with a man of found argument and free thought. Thirdly, all proofs drawn from utility, or convenience, are foreign to the piirpofe. They may prove, indeed, the ufefulnefs of the notion, but not the exiflence of the thing. Whatever legiflators or ftatefmen may think, truth and convenience are very different things to the rig- orous eyes of a philofopher. And nov/, that I may not feem partial, I will limit m.yfelf, alfo, not to object, in the firft place, from any thing that may feem irregular, or unaccountable in the works of nature, againft a caufe of infinite power and wifdom : becaufe I already know the anfwer you would make, to wit, that no one can judge of the fymmetry and ufe of the parts of an in- [Dial. IV.] MINUTE PHILOSOPHER. 153 finite machine, which are all relative to each other, and to the whole, without being able to comprehend the en- tire machine, or the whole univerfe. And, in the fecond place, I (hall engage myfelf not to object againft the juf- tice, and providence of a Supreme Being, from the evil that befalls good men, and the profperity which is often the portion of wicked men in this life : becaufe I know that, inftead of admitting this to be an objedion againft a Deity, you would make it an argument for a future ftate ; in which there fhall be fuch a retribution of rewards and punifhments, as may vindicate the divine attributes, and fet all things right in the end. Now thefe anfwers, though they Ihould be admitted for good ones, arc, in truth, no proofs of the being of a God, but only folutions of cer- tain difficulties which might be objected, fuppofing it al- ready proved by proper arguments. Thus much I thought fit to premife, in order to fave time and trouble both to you, and myfelf. Cri. — I think that, as the proper end of our confer- ence ought to be fuppofed the difcovery and defence of truth, fo truth may be juftified, not only by perfuading its adverfaries, but, where that cannot be done, by (hewing them to be unreafonable. Arguments, therefore, which carry light, have their effeft, even againft an opponenf who ftiuts his eyes, becaufe they ftiew him to be obftinate and prejudiced. Befides, this diftinction between argu- ments that puzzle, and that convince, is leaft of all, ob- ferved by Minute Philofophers, and need not, therefore, be obferved by others, in their favor. But, perhaps^ Euphranor may be willing to encounter you on your own terms, in which cafe I have nothing farther to fay. III. EuPH. — Alciphron ads like a fkilful general, who as bent upon gaining the advantage of the ground, and alluring the enemy out of their trenches. We, v/wo be- lieve a God, are intrenched within tradition, cuftom, au- U 154 MINUTE PHILOSOPHER. [Dial. IV.j thority and law. And neverthelefs, inftead of attempting to force us, he propofes that we fhould voluntarily, aban- don thefe intr-enchments, and make the attack : when we may a£t on the defenfive with much fecurity and eafe, leaving him the trouble to difpoffefs us, of what we need not refign. Thofe reafons (continued he, addreffing him- felf to Ahiphron) which you have muftered up in this morning's meditation, if they do not vi^eaken, mud eftab^ lifli our belief of a God ; For the utmoft is to be expected from fo great a m after in his profefiion, when he fets his ftrength to a point. Alc. — I hold the confufed notion of a Deity, or fome invifible power, to be, of all prejudir,^s, the moft uncon- querable. When half a dozen ingenious men are got to- gether over a glafs of wine, by a chearful fire, in a room well-lighted j we banifti with eafe all the fpedlres of fancy, or education, and are very clear in our decifions. But as I was taking a folitary walk before it was broad day-light, in yonder grove, methought the point was not quite fo clear : nor could I readily recorie6l the force of thofe ar- guments, which ufed to appear fo conclufive at other times. 1 had, I know not, what awe upon my mind, and feemed haunted by a fort of panic, which I cannot otherwife ac- count for, than by fuppofmg it the effecl of prejudice : Tor you muft know, that I, like the reft of the world, was once upon a time, catechifed, and tutored into the belief of a God, or Spirit. There is no furer mark of prejudice, than the believing a thing without reafon. What neceflity then can there be that I fhould fet myfelf the difficult talk of proving a negative, when it is fufficient to obferve, that there is no proof of the affirmative, and that the admit- ting it without proof is unreafonable ? prove, therefore, your opinion, or, if you cannot, you may indeed remain in poffeffion of it, but you will only be poflefied of a pre- judice. EuPH.— *0 Alciphron I to content you, we muft prove. [Dial. IV.] MINUTE PHILOSOPHER. 155 it feems, and we.muft prove upon your own terms. But, in the firll place, let us fee what fort of proof you expe<Sl. Alc. — Perhaps I may not expert it, but I will tell you what fort of proof I would have : And that is, in ihort, fuch proof, as every man of fenfe requires of a matter of fa(Sf, or the exiflence of any other particular thing. For inftance, fhould a man afk why I believe there is a king of Great Britain ? I might anfwer, becaufe I had feeu him : Or a king of ^pain ? becaufe I had feen thofe who favv'- him. But as for this king of kings, I neither faw him myfelf, nor any one ^Mt^ that ever did fee him. Stirely if there be fuch a thing as God, it is very ftrange that he fhould leave himfelf without a witnefs ; that men fliould ftiil difpute his being ; and that there fliould be no one evident, fenfible, plain proof of it, v/ithout recourfe to phi- lofophy or metaphyfics. A matter of fa6l is not to be proved by notions, but by facts. This is clear and full to the point. You fee what I would be at. Upon thefe principles I defy fuperftition. EuPH. — You believe then, as far as you can fee. Alc— That is my rule of faith. EupH. — How ! will you not believe the exiflence of tilings which you hear, unlefs you alfo fee them ? Alc. — I will not fay fo neither. When I infifted on feeing, I would be underftood to mean perceiving in gener- al. Outward cbjedls make very different impreffions up- on the animal fpirits, all which are comprifed under the common name of fenfe. And whatever we can perceive by any fenfe we may be fure of. IV. EuPH. — What ! do you believe then tliere are fuch things as animal fpirits "i Alc. — Doubtiefs. EuPH. — By what fenfe, do you perceive them ? Alc. — I do not perceive immediately by any of my fen- fes. I am neverthelefs perfuaded of their exiflence, be- 1^6 MINUTE PHILOSOPHER. [Dial. IV.] caufe I can coUeft it from their efFefts and operations. They are the meflengers, which, running to and fro in the nerves, preferve a communication between the foul and outward objects. EuPH. — You admit then, the being of a foul. Alc. — Provided I do not admit an immaterial fubftance, I fee no inconvenience in admitting there may be fuch a thing as a foul. And this may be no more than a thin fine texture of fubtile parts, or fpirits, refiding in the brain. EuPH. — I do not afk about its nature. I only afk whether you admit that there is a principle of thought and action, and whether it be perceivable by fenfe. Alc. — I grant that there is fuch a principle, and that it is not the objeft of fenfe itfelf, but inferred from appear- ances which are perceived by ienk. EuPH. — If I underftand you rightly, from animal func- tions and motions, you infer the exiftence of animal fpirits ; and from reafonable a^ls you infer the exiftence of a rea- fonable foul. Is it not fo ? Alc. — It is. EuPH. — It fliould feem therefore, that the being of things, imperceptible to fenfe, may be collected from ef- fects and figns, or fenfible tokens. Alc. — It may. EupH. — Tell me, Alciphrojiy is not the foul that which makes the principal diftin61:ion between a real perfon and a ihadow, a living man and a carcafs ? ALc. — I grant it is. EuPH. — I cannot, therefore, know that you, for inftance, are a diftin61: thinking individual, or a living real man, by furer, or otlier figns, than thofe from v/hich it can be infer- red that you have a fouh Alc — You cannot. EuPH. — Pray tell me, are not all a6ls, immediately and pioperly perceived by fenfe, reducible to motion ^ Alc. — Tliey arc. [Dial. IV.] MINUTE PHILOSOPHER. 157 EuPH. — From motions therefore, you Infer a mover, or caufe : And from reafonable motions (or fuch as appear calculated for a reafonable end) a rational caufe, foul, or fpirit. Alc. — Even fo. V. EuPH. The foul of man ac^luates but a fmall body, an infignificant particle, in refped: of the great mafles of nature, the elements, and heavenly bodies, and the fyf- tem of the world. And the wifdom that appears in thofe motions, which are the effect of human reafon, is incom- parably lefs than that which difcovers itfelf, in the ftruc- ture and ufe of organized natural bodies, animal or veget- able. A man, with his hand, can make no machine fo admirable as the hand itfelf : Nor can any of thofe mo- tions, by which we trace out human reafon, approach the Ikill and contrivance of thofe wonderful motions of the heart, and brain, and other vital parts, which do not depend on the will of man. Alc. — All this Is true. EuPH. — Doth it not follow then, that from natural motions, independent of man's will, may be inferred both power and wifdom, incomparably greater than that of the human foul ? Alc. — It (hould fecm {o. EuPH. — Further, is there not, in natural productions and efFe(3:s, a vifible unity of council and defign ? Are not the rules affixed and immoveable ^ Do not the fame laws of motion obtain throughout .'* The fame in China and here, the fame two thouf^md years ago, and at this day ? Alc. — All this I do not deny. EuPH. — Is there not alfo a connexion, or relation, be- tween animals and vegetables ; between both and the elements ; between the elements and heavenly bodies j fo that, from their mutual refpe£l§, influences, fubordina- 158 MINUTE PHILOSOPHER. [Dial. IV.] tlons, and ufes, they may be coUe^ed to be parts of one whole, confpiring to one and the fame end, and fulfilHng the fame defign ? Alc. — Suppoiing all this to be true. EupH. — Will it not then follow, that this vaftly great or infinite power and wifdom, muft be fuppofed in one and the fame agent, fpirit or mind ; and that we have, at leaft, as clear, full, and immediate certainty of the being of this infinitely wife and powerful Spirit, as of any one human foul whatfoever, befides our own ? . Alc. — Let me confider : I fufpedi we proceed too haftily. "What ! Do you pretend you can have the fame afiurance of the being of God, that you can have of mine, whom you aftually fee ftand before you, and talk to you ? EuPH. — The very fame, if not greater. Alc. — How do you make this appear ? EuPH. — ^By the perfon Alciphron^ is meant an indivi- dual thinking thing, and not the hair, fkin,.or vifible fur- face, or any part of the outward form, colour, or fhape of Alciphron. Alc. — This I grant. EuPH. — And in granting this, you grant that, in a flri£t fenfe, I do not fee Alciphron^ i. e. that individual thinking thing, but only fuch vifible figns and tokens, as fuggeft and infer the being of that invifible thinking prin- ciple, or foul. Even fo, in the felf fame manner, it feems to me, that though I cannot, with eyes of flefh, behold the invifible God ; yet I do, in the ftrifteft fenfe, behold and perceive, by all my fenfes, fuch figns and tokens, fuch efFe£ls and operations, as fuggeft, indicate, and demon- ftrate an invifible God, as certainly, and with the fame evidence, at leaft, as any other figns, perceived by fenfe, do fuggeft to me the exiftence of your foul, fpirit, or thinking principle ; which I am convinced of only by a few figns or effects, and the motions of one fmali organ- ized body : Whereas I do^^ at all times, and in all places. [Dial. IV.j MINUTE PHILOSOPHER. 159 perceive fenfible figns, which evince the being of God. The point, therefore, doubted or denied by you at the beginning, now ieems manifedly to follow from the pre- mifes. Throughout this whole enquiry, have we not confidered every ftep with care, and made not the leaft advance without clear evidence ? You and I examined and aiTented fingly to each foregoing propofition : Whst fliall we do then with the conclufion ? For my part, if you do not help me out, I find myfelf under an abfolute necefiity of admitting it for true. You muft, therefore, be content, henceforward to bear the blame, if I live and die in the belief of a God. VI. Alc. — It muft be confeft, I do not readily find an anfwer. There feems to be fome foundation for what you fay. But, on the other hand, if the point was fo clear as you pretend, I cannot conceive how fo many fa- gacious men, of our feet, fhould be fo much in the dark, as not to know or believe one fyllable of it. EuPK. — O Alc'iphroUy it is not our prefent bufinefs to account for the overfights, or vindicate the honor of thofe great men, the free-thinkers, when their very cxiftence is in danger of being called in queftion. Alc. — How fo ? EupH. — Be pleafed to recollc£l the concelTions you have made, and then Taew me, if the arguments for a Deity be not conclufive, by what better arguments you can prove the exiftence of that thinking thing, which in flriclnefs coriftitutes the free-thinker. As loon as EttphraJier had uttered thefe words. Aid- phron ftcpt fhort, and ftood in a pofture of meditation^ while the reft of us continued our walk, and took two or three turns, after which he joined us again with a fmiling countenance, like one who had made fome difcovery. I have found, faid he, what may clear up the point in dif- pute, and give Euphranor entire fatisfadliion ; I would fay i6o MINUTE PHILOSOPHER. [Dial. IV.] an argument, which will prove the exiftence of a free- thinker, the like whereof cannot be applied to prove the exiftence of a God. You muft know then, that your notion of our perceiving the exiftence of God, as certain- ly and immediately as we do that of a human perfon, I could by no means digeft, though I muft own it puzzled me, till I had confidered the matter. At firft methought, a particular ftru61:ure, fhape, or motion, was the moft certain proof of a thinking, reafonable foul. But a little attention fatisfied me, that thefe things have no neceflary connexion with reafon, knowledge, and wifdom. And that, allowing them to be certain proofs of a living foul, they cannot be fo of a thinking and reafonable one. Up- on fecond thought^, therefore, and a minute examina- tion of this point, I have found, that nothing fo much convinces me of the exiftence of another perfon as his fpeaking to me. It is my hearing you talk, that, in ftri£l: and philofophical truth, is to me the beft argument for your being. And this is a peculiar argument, inappli- cable to your'purpofe : For you will not, I fuppofe, pre- tend that God fpeaks to man in the fame clear and fenfi- ble manner, as one man doth to another. VII. EuPH. — How ! is then the impreflion of found fo much more evident than that of other fenfes ? Or, if it be, is the voice of man louder than that of thunder ? Alc. — Alas ! You miftake the point. What I mean is not the found of fpeech, merely as fuch, but the arbi- trary ufe of fenfible figns, which have no fimilitude or ne- ceflary connexion with the things fignified ; fo as by the oppofite management of them, to fuggeft and exhibit to my mind an endltfs variety of things , difi'ering in nature, time, and place ; thereby informing me, entertaining me, and direding me how to aft, not only with regard to things near and prefent, but alfo, with regard to things [Dial. IV.] MINUTE PHILOSOPHER. i6i diftant and future. No matter whether thefe figns arc pronounced or written, whether they enter by the eye or the ear : Tliey have the fame ufe, and are equally proofs of an intelligent, thinking, defigning caufe. EuPH. — But what if it ftiould appear that God really fpeaks to man j ihould this content you ? Alc. — I am for admitting no inward fpeech, no holy inftin6ls, or fuggeflions of light or fpirit. All that, you muft know, pafTeth with men of fenfe for nothing. I£ you do not make it plain to me, that God fpeaks to men, by outward fenfible figns, of fuch fort, and in fuch man- ner, as I have defined, you do nothing. EuPH. — But if it fliall appear plainly, that God fpeaks to men by the intervention and ufe of arbitrary, outward, fenfible figns, having no refemblance or necefiary connex- ion with the things they ftand for and fuggeft : If it fhall appear, that by innumerable combinations of thefe figns, an endlefs variety of things is difcovered, and made known to us ; and that we are thereby inftrucled, or informed, in their different natures ; that we are taught and admon- ifhed what to fliun, and what to purfue ; and are diredled how to regulate our motions, and how to z3: with refpedt to things diftant from us, as well in time as place ; will this content you ^ Alc. — It is the very thing I would have you make out ; for therein confifts the force, and ufe, and nature of lan- guage. VIII. EupH. — Look, Ahiphrony do you not fee the caf- tie upon yonder hill ? Alc. — I do. EuPH. — Is it not at a great diftance from you ? Alc— It is. EuPH. — Tell me, Alciphrotiy is not diftance a lifie turn- ed end-wife to the eye ? Alc. — Doubtlefs. W i62 MINUTE PHILOSOPHER. [Dial. IV.] EupH. — And can a line, in that fituation, proje£b more than one fingle point on the bottom of the eye ? Alc. — It cannot. EuPH. — ^Therefore the appearance of a long and of a fhort diitance, is of the fame magnitude, or rather of no magnitude at all, being, in all cafes, one fmgle point. Alc. — It feems fo. EuPK. — Should it not follow, from hence, that diftance is not immediately perceived by the eye ? Alc — It (hould. EuPH.' — Muft it not then be perceived by the media- tion of fome other thing } Alc. — It muft. EuPH. — To difcover what this is , let us examine what alteration there may be in the appearance of the fame ob- je£l, placed at different diftances from the eye. Now I find, by experience, that, when an objeft is removed flill farther and farther off, in a dlreft line from the eye, its vifible appearance flill grows lefTer and fainter : And this change of appearance, being proportional and univerfal, ieems to me to be, that by which we apprehend the various degrees of diftance. Alc — I have nothing to objecl to this. EuPH. — But littlenefs or faintnefs, in their own nature, feem to have no necefTary connexion with greater length of diftance. Alc — I admit this to be true. EupH.- — Will it not follow then, that they could never fuggeft it bst from experience .<* Alc — ^Tt will. EuPH. — That is to fay, we perceive diftance, not im- ">' diately, but by mediation of a fign, which hath no like- to it, or necefTary connexion with it, but only fuggefts 1 repeated experience, as words do things. -. — Hold, EnphrafDv : Now I think of it, the wri- ters I. 'ics tell us of an angle made by the two optic ax- [Dial. IV.] MINUTE PHILOSOPHER. 1^3 es, where they meet in the vlfible point or object ; which angle, the cbtufer it is, the nearer it (hews the obje£l to be, and by how much the acuter, by fo much the farther ofF; and this from a neceiTary demonftrable connexion. EuPH. — The mind then finds out the diftance of things by geometry. Alc It doth. EuPH. — Should it not follow, therefore, that nobody could fee, but thofe who had learned geometry, and knew fomething of lines and angles ? Alc. — There is a fort of natural geometry, which is got without learning. EuPH. — Pray inform me, Alciphron^ in order to frame a proof of any kind, or deduce one point from another, is it not neceffary, that I perceive the connexion of the terms in the premifes, and the connexion of the premifes with the conclufion : And, in general, to know one thing by means of another, muft I not firft know that other thing } when I perceive your meaning by your words, muft I not firft perceive the words themfelves ? and muft I not know the premifes, before I infer the conclufion ? Alc. — All this is true. EupH. — Whoever, therefore, collects a nearer diftance from a wider angle, or a farther diftance from an acuter angle, muft firft perceive the angles themfelves. And he who doth not perceive tiiofe angles, can infer nothing from them. Is it fo or not ? Alc. — It is as you fay. EuPH. — Alk now the firft man you meet, whether he perceives or knows any thing of thofe optic angles ? or whether he ever thinks about them, or makes any inferen- ces from them, either by natural or artificial geometry t What anfwer do you think he would make ? Alc. — ^To fpeak the truth, I believe his anfwer would be, that he knew nothing of thofe matters. i64 MINUTE PHILOSOPHER. [Dial. IV.] EuPH. — It cannot therefore be, that men judge of dif- tance by angles : Nor confequently can there be any force in the argument you drew from thence, to prove that dif- tance is perceived by means of fomething which hath a necelTary connexion with it. Alc. — I agree with you. IX. EuPH. — To me it feems, that a man may know whether he perceives a thing or no : and if he perceives it, whether it be immediately, or mediately : and if mediate- ly, whether by means of fomething like, or unlike, necef- farily, or arbitrarily connected with it. Alc. — It feems fo. EuPH. — And is it not certain, that diftance is perceived only by experience, if it be neither perceived immediately by itfelf, nor by means of any image, nor of any lines and angles, which are like it, or have a neceflary connexion with it ? Alc. — It is. EuPH. — Doth it not feem to follow, from what hath been faid and allowed by you, that before all experience a man would not imagine, the things he faw were at any diftance from him ? Alc. — How ! let me fee. EuPH. — The littlenefs or faintnefs of appearance, or any other idea or fenfation, not neceffarily connected with, or refembling diftance, can no more fuggeft different de- grees of diftance, or any diftance at all, to the mind, which hath not experienced a connexion of the things fignifying and fignified, than words can fuggeft notions before a man hath learned the language. Alc. — I allow this to be true. EuPH. — Will it not thence follow, that a man born blind, and made to fee, would, upon firft receiving his fight, take the things he faw, not to be at any diftance from him, but in his eye, or rather in his mind ? [f)iAL. IV.] MINUTE PHILOSOPHER. 165 Alc. — I muft own it feem fo : And yet, on the other hand, I can hardly perfuade myfelf, that, if I were in fuch a flate, I (hould think thofe objefts, which I now fee at fo great a diftance, to be at no diftance at alL EuPH. — It feems then, that you now think the obje£l:s of fight are at a diftance from you. Alc — Doubtlefs I do. Can any one queftion but yon- der caftle is at a great diftance .'* EuPH.- — Teil me, Alc'iphron^ can you difcern the doors, windows, and battlements of that fame caftle } Alc. — I cannot. At this diftance it feems only a fmall round tower. EuPH. — But I, who have been at it, know that it is no fmall round tower, but a large fquare building, with battlements and turrets, which it feems you do not fee. Alc. — What will you infer from thence } EupH. — I would infer, that the very obje£t, which you ftriiStly and properly perceive by fight, is not that thing which is feveral miles diftant. Alc— Why fo ? EuPH. — Becaufe a little round objeft is one thing, and a great fquare objeci: is another. Is it not ? Alc — I cannot deny it. EupHo — Tell me, is not the vifible appearance alone the proper objetl of fight } Alc — It is. What think you now (faid Euphranory pointing towards the heavens) of the vifible appearance of yonder planet ? Is it not a round luminous fiat, not big- ger than a fixpence ? Alc — What then ? EupH. — Tell me then, what you think of the planet itfelf. Do you not conceive it to be a vaft opaque globe, with feveral unequal rifings and vallies ^ Alc — I do. EupH. — How can you, therefore conclude, that the proper object of your fight exifts at a diftance ^ i66 MINUTE PHILOSOPHER. [Dial. IV.] Alc. — I confefs I know not. EuPH. — For your farther conviction, do but confider that crimfon cloud. Think you, that if you were in the very place where it is, you would perceive any thing like what you now fee ? Alc. — By no means. I fliould perceive only a dark mift. EupH. — Is it not plain, therefore, that neither the caftle, the planet, nor the cloud, which you fee here, are thofe real ones, which you fuppofe exift at a diftance ? X. Alc. — ^What am I to think then ? Do we fee any thing at all, or is it altogether fancy and illufion ? EuPH. — Upon the whole, it feems the proper objects of fight are light and colours, with their feveral fhades and degrees ; all which, being infinitely diverfified and combined, form a language wonderfully adapted to fug- geft and exhibit to us the diftances, figures, fituations, dimenfions, and various qualities of tangible objeCts : not by fimilitude, nor yet by inference of neceflTary connexion, but by the arbitrary impofition of Providence : juft as words fugged the things fignified by them. Alc. — How ! Do we not, ftri6tly fpeaklng, perceive by fight fuch things as trees, houfes, men, rivers, and the like ? EuPH. — We do, indeed, perceive or apprehend thofc things by the faculty of fight. But will it follow from thence, that they are the proper and immediate objeds of fight, any more than that all thofe things are the proper and immediate objects of hearing, which are fignified by the help of words, or founds ? Alc — You would have us think then, that light, fhades, and colours, varioufly combined, anfwer to the feveral articulations of found in language ; and that, by means thereof, all forts of objects are fuggefted to the mind through the eye, in the fame manner as they arc fuggefted, by words or founds, through the ear : that is. [Dial. IV.] MINUTE PHILOSOPHER. 167 neither from neceflary deduftion to the judgment, nor from fimilitude to the fancy, but purely and folely from experience, cuftom, and habit. EuPH. — I would not have you think any thing, more than the nature of things obligeth you to think, nor fub- mit in the lead to my judgment, but only to the force of truth ; which is an impofition that I fuppofe the freed thinkers will not pretend to be exempt from. Alc. — You have led m.e, it feems, ftep by ftep, till I am got I know not where. But I fhali try to get out again, if not by the way I came, yet by fome other of my own finding. Here Alciphroriy having made a fliort paufc; proceeded as follows : XI. Anfwer me, Euphranor^ fhould it not follow, from thefe principles, that a man, born blind, and made to fee, would at firfk fight not only not perceive their dif- tance, but alfo not fo much as know the very things ^themfelves which he faw, for inftance, men or trees I which furely to fupport muft be abfurd. EupH. — I grant, in confequence of thofe principles, which both you and I have admitted, that fuch a one would never think of men, trees, or any other obje£^s that he had been accuftomed to perceive by touch, upon having his mind filled with new fenfations of light and colours, whofe various combinations he doth not yet un- derftand, or know the meaning of ; no more than a Chi- nefe^ upon firft hearing the words man and tree, would think of the things fignified by them. In both cafes, there muft be time and experience, by repeated a^ts, to ac quire a habit of knowing the connexion between the figns and things fignified ; that is to fay, of underitanding the lan- guage, whether of the eyes or of the ears. And I con- ceive no abfurdity in this. Alc. — I fee, therefore, in ftritt philofophical truth, that rock only in the fame fenfe that I may be faid to hear it, when the word rock is pronounced. i6S MINUTE PHILOSOPHER. [Dial. IV.] EuPH. — In the very fame. Alc. — How comes it to pafs then, that every one fhall fay he fees, for inftance, a rock, or a houfe, when thofe things are before his eyes ; but no body will fay, he hears a rock, or a houfe, but only the words or founds them- felves, by which thofe things are faid to be fignified or fuggeftcd, but not heard ? Befides, if vifion be only a language, fpeaking to the eyes, it may be alked, "When did men learn this language ? To acquire the knowledge of fo many figns, as go to the making up a language, is a work of fome difficulty. But will any man fay, he hath fpent time, or been at pains, to learn this language of vifion ? EuPH. — No wonder, we cannot afPign a time beyond our remoteft memory. If we have been all pra6tifing this language, ever fince our firft entrance into the world ; if the Author of nature conftantly fpeaks to the eyes of all mankind, even in their earlieft infancy, whenever the eyes are open in the light, whether alone or in company ; It doth not feem to me at all ftrange, that men iliould not be aware they had ever learned a language, begun fo ear- ly, and pra£lifed fo conftantly, as this of vifion. And, if we alfo confider, that it is the fame throughout the whole world, and not, like other languages, differing in different places ; it will not feem unaccountable, that men fhould miftake the connexion between the proper obje6):s of fight, and the things fignified by them, to be founded in neceffary relation, or likenefs : Or, that they fhould even take them for the fame things. Hence it feems eafy to conceive, why men, who do not think, fhould con- found, in this language of vifion, the figns with the things fignified, otherwife than they are wont to do, in the vari- ous particular languages, formed by the feveral nations of men. XII. It may be alfo worth while to obferve, that figns being little confidered in themfelves, or for their own fake, [Dial. IV.] MINUTE PHILOSOPHER. 169 but only in their relative capacity, and for the fake of ihofe things whereof they are figns, it comes to pafs, that the mind often overlooks them, fo as to carry its attention immediately on to the things fignified. Thus, for exam- ple, in reading, we run over the characters with the flight- eft regard, and pafs on to the meaning. Hence it is fre- quent for men to fay, they fee words, and notions, and things, in reading a book : whereas, in ftriClnefs, they fee only the chara£ters, which fuggeft words, notions, and things. And, by parity of reafon, may we not fuppofe, that men, not refting in, but overlooking the immediate and proper obje£ts of fight, as in their own nature of fmall moment, carry their attention onward to the very thing fignified, and talk as if they faw the fecondary obje£i:s ? which, in truth and ftriclnefs, are not feen, but only fug- gefted and apprehended by means of the proper obje£ts of fight, which alone are feen. Alc. — To fpeak my mind freely, this differtatlon grows tedious, and runs into points too dry and minute for a gentleman's attention. I thought, faid Crito, we had been told, the Minute Philofophers loved to confider things clofely and minutely. Alc. — That is true, but in fo polite an age, who would be a mere philofopher ? There is a certain fcholaftic accu- racy, which ill fuits the freedom and eafe of a well-bred man. But, to cut fhort this chicane, I propound it fairly to your own confcience, whether you really think that God himfelf fpeaks every day, and in every place, to the eyes of all men ? EupH. — ^That is really, and in truth, my opinion : and it fhould be yours too, if you are confident with yourfelf, and abide by your own definition of language. Since you cannot deny, that the great mover and author of nature conftantly explaineth himfelf to the eyes of men, by the fenfible intervention of arbitrary figns, which have no fimil- itude, or connexion, with the things fignified 5 fo as by X I70 MINUTE PHILOSOPHER. [Dial. IV.] compounding and difpofing them, to fugged and exhibit an endlefs variety of objects, differing in nature, time, and place, thereby informing and dire6ling men how to a£l with refpe£l to things diftant and future, as well as near and prefent. In confequence, I fay, of your own fenti- ments and conceffions, you have as much reafon to think, the Univerfal Agent, or God, fpeaks to your eyes, as you can have for thinking any particular perfon fpeaks to your ears. Alc. — I cannot help thinking, that fome fallacy runs throughout this whole ratiocination, though perhaps I may not readily point it out. It feems to me, that every other fenfe may as well be deemed a language as that of vifion. Smells and tafte, for inftance, are iigns that inform us of other quaUties, to which they have neither likenefs nor neceflary connexion. EuPH. — That they are figns is certain, as alfo that lan- guage, and all other figns, agree in the general nature of lign, or fo far forth as figns. But it is as certain that all figns are not language ; not even all fignificant founds, fuch as the natural cries of anim.als, or the inarticulate founds and interje6^ions of men. It is the articulation, combination, variety, copioufnefs, extenfive and general ufe, and eafy application of figns (all which are commonly found in vifion) that conftitute the true nature of language. Other fenfes may indeed furnifli figns ; and yet thofc figns have no more right than inarticulate founds to be thought a language. Alc. — -Hold ! let me fee ! In language, the figns arc arbitrary, are they not ? EuPR.— ^They are. Alc— And confequently, they do not always fuggeft real matters of fad. ^ Whereas, this natural language, as you call it, or thefe vifible figns, do always fuggeft things in the fame uniform way, and have the fame conftant reg- ular connexion with matters of hd. : whence it ihould [Dial. IV.] MINUTE PHILOSOPHER J71 {eem, the connexion was neceflary, and therefore, accord- ing to the definition premifed, it can be no language. How do you folve this objection ? EuPH. — You may folve it yourfelf, by the help of a pi£lure, or looking-glafs. Alc. — You are in the right. I fee there is nothing in it. I know not what elfe to fay to this opinion more, than that it is fo odd and contrary to my way of thinking, that I fhall never affent to it. XIII. EuPH. — Be pleafed to recolle^l your own lec- tures upon prejudice, and apply them in the prefent cafe. Perhaps they may help you to follow where reafon leads, and to fufpecl notions which are ftrongly riveted, without having been ever examined. Alc— —I difdain the fufpicion of prejudice. And I do not fpeak only for myfelf. I know a club of moil ingen- ious men, the freeft from prejudice of any men alive, who abhor the notion of a God, and I doubt not, would be very able to untie this knot. Upon which words of Alciphron^ I, who had acted the part of an indifferent ftan- der-by , obferved to him, that it mifbecame his character, and repeated profeffions, to own an attachment to the judgment, or build upon the prefumed abilities of other men, how ingenious foever : and that this proceeding might encourage his adverfarles to have recourfe to author- ity, in which, perhaps, they would find their account more than he. Oh ! faid CritOy I have often obferved the conduct of Minute Philofophers. When one of them has got a ring of difciples round him, his method is to exclaim againft prejudice, and recommend thinking and reafoning, giving to underftand that himfelf is a man of deep refearches and clofe argument, one who examines impartially, and con- cludes warily. The fame man, in other company, if bechance 172 MINUTE PHILOSOPHER. [Dial. IV.l to be prcfled with reafon, fhall laugh at logic, and aflume the lazy fupine airs of a fine gentleman, a wit, a raillcur, to avoid the drincfs of a regular and exaft inquiry. This double face of the Minute Philofopher is of no fmall ufe to propagate and maintain his notions. Though to me it feems a plain cafe, that if a fine gentleman will fhake off authority, and appeal from religion to reafon, unto reafon he muft go : And if he cannot go without leading-ftrings, furely he had better be led by the authority of the public, than by that of any knot of Minute Philofophers. Alc. — Gentlemen, this difcourfe is very irkfome and needlefs. For my part, I am a friend to enquiry. I am willing reafon (liould have its full and free fcope. I build on no man's authority. I have no intereft in denying a God. Any man may believe, or not believe, a God, as he pleafes, for me. But after all, Euphranor muft allow me to ftare a little at his conclufions. EuPH. — The conclufions are yours as much as mine, for you were led to them by your own conceflions. XIV. — You, it feems, ftare to find, that God is not far from every one of us ; and that in him we live and move and have our being. You, who, in the beginning of this morning's conference, thought it ftrange, that God fliould leave himfelf without a witnefs, do now think it ftrange the witnefs ftiould be fo full and clear ? Alc. — I muft own I do. I was aware, indeed, of a certain metaphyfical hypothefis, of our feeing all things in God, by the union of the human foul with intelligible fub- ftance of the Deity, which neither I, nor any one elfe could make fenfe of. But I never imagined it could be pretend- ed, that we faw God with our flelhly eyes, as plain as we fee any human perfon whatfoever, and that he daily fpeaks to our fenfes In a manlfeft and clear dialedl:. Cri. — As for that metaphyfical hypothefis, I can make no more of it than you. But I think it plain, this optic [Dial. IV.] MINUTE PHILOSOPHER. 175 language hath a neceflary connexion with knowledge, wif- dom, and goodnefs. It is equivalent to a conftant creation, betokening an immediate a£l of power and providence. It cannot be accounted for by mechanical principles, by at- oms, attractions, or effluvia. The inftantaneous produc- tion and reprodudlion of fo many figns combined, dilTolved, tranfpofed, diverfified, and adapted to fuch an endlefs va- riety of purpofes, ever (liifting with the cccafions, and fuit- cd to them, being utterly inexplicable and unaccountable by the laws of motion, by chance, by fate, or the like blind principles, doth fet forth and teftify the immediate opera- tion of a Spirit or thinking Being : and not merely of a Spirit, which every motion or gravitation may pofiibly in- fer, but of one wife, good, and provident Spirit, who di- rects, and rules, and governs the world. Some philofo- phers, being convinced of the wifdom and power of the Creator, from the make and contrivance of organized bo- dies, and orderly fyftem of the world, did neverthelefs im- agine, that he left this fyftem, with all its parts and con- tents, well adjufted and put in motion, as an artift leaves a clock, to go thenceforward, of itfelf, for a certain period. But this vifual language proves, not a Creator merely, but a provident Governor, actually and intimately prefent, and attentive to all our interefts and motions, who watches over our conduct, and takes care of our minuteft actions and defigns, throughout the whole courfe of our lives, in- forming, admoniftiing, and dire£ting inceflantly, in a moft evident and fenfible manner. This is truly wonderful. EuPH. — And is it not fo, that men fhould be encompaf- fed by fuch a wonder, without refledting on it ? XV. Something there is of divine and admirable in this language, addrefied to our eyes, that may well awa- ken the mind, and deferves its utmoft attention : it is learned with fo little pains ; it expreileth the differences 174 MINUTE PHILOSOPHER. [Dial. IV.] of things (o clearly and aptly ; it inftru£ls with fuch fa- cility and difpatch, by one glance of the eye conveying a greater variety of advices, and a more dillin6t knowledge of things, than could be got by a difcourfe of feveral hours. And, while it informs, it amufes and entertains the mind, with fuch fingular pleafure and delight. It is of fuch ex- cellent ufe, in giving a ftability and permanency to hu- man difcourfe, in recording founds, and bellowing life on dead languages, enabling us to converfe with men of remote ages and countries. And it anfwers fo appofitc to the ufes and neceflities of mankind, informing us more diftin£lly of thofe objedls, whofe nearnefs and magni- tude qualify them to be of greatell detriment or benefit to our bodies, and lefs exa£l:ly, in proportion as their littlenefs, or diftance, make them of lefs concern to us. Alc.-— And yet thefe ftrange things afFe6t men but little. EuPH. — But they are not ftrange, they are familiar, and that makes them to be overlooked. Things which rarely happen ftrike ; whereas frequency leflens the ad- miration of things, though in themfelves ever fo admira*- ble. Hence a common man, who is not ufed to think and make reflexions, would probably be more convinced of the being of a God, by one fingle fentence heard once in his life from the fky, than by all the experience he has had of this vifual language, contrived with fuch exqui- fite fkill, fo conftantly addreflfed to his eyes, and fo plain- ly declaring the nearnefs, wifdom, and providence of Him with whom we have to do. Alc. — After all, I cannot fatisfy myfelf, how men fhould be fo little furprifed, or amazed, about this vifive feculty, if it was really of a nature fo furprifmg and ama- zing. EupH. — But let us fuppofe a nation of men blind from their infancy, among v/hom a ftranger arrives, the only [Dial. IV.] MINUTE PHILOSOPHER. 175 man who can fee in all the country : Let us fuppofe this ftr anger travelling with fome of the natives, and that one while he foretells to them, that, in cafe they walk ftrait forward, in half an hour they (hall meet men, or cattle, or come to a houfe ; that, if they turn to the right, and proceed, they (hall, in a few minutes, be in danger of falling down a precipice ; that, fhaping their courfe to the left, they .will, in fuch a time, arrive at a river, a wood, or a mountain. What think you ? Mufl they not be infinitely furprifed, that one, who had never been in their country before, fhould know it fo much better than themfelves ? And would not thofe predictions feem to them as unaccountable and incredible, as prophefy to a Minute Philofopher ? Alc. — I cannot deny it. EuPH. — But it feems to require intenfe thought, to be able to unravel a prejudice that has been fo long forming, to get over the vulgar error of ideas common to both fenfes, and fo to diftinguifh between the objects of fight and touch, which have grown (if I may fo fay) blended together in our fancy, as to be able to fuppofe ourfelves exactly in the ftate, that one of thofe men would be in, if he were made to fee. And yet this I believe is pofli- ble, and might feem worth the pains of a little thinking, efpecially to thofe men whofe proper employment and profelTion it is to think, and unravel prejudices, and con- fute miftakes. I frankly own I cannot find my way out of this maze, and fhould gladly be fet right by thofe jWho fee better than myfelf. Cri. — ^The purfuing this fubje£l: in their ov/n thoughts would poflibly open a new fcene to thofe fpeculative gen- tlemen of the Minute Philofophy. It puts me in mind of a paflage in the Pfalmift, where he reprefents God to be covered with light, as with a garment, and would, me- thinks, be no ill comment on that ancient notion of fome 176 MINUTE PHILOSOPHER. [Dial. IV.] eaftern fages. That God had light for his body, and truth for his foul. This converfation lafted till a fervant came to tell us the tea was ready : upon which we walked in, and found Lyjicles at the tea-table. XVI. As foon as we fat down, I am glad, faid Aid- phron, that I have here found my fecond, a frefh man, to maintain our common caufe, which, I doubt, Lyftcks will think hath fuffered by his abfence. Lys.-— Why fo ? Alc. — I have been drawn into fome concefiions you won't like, Lys. — Let me know what they are. Alc. — Why, that there is fuch a thing as a God, and that his exiftencc is very certain. Lys. — Blefs me ! How came you to entertain fo wild a notion ? Alc. — ^You know we profefs to follow reafon wherev- er it leads. And, in fhort, I have been reafoned into it. Lys. — Reafoned ! You fhould fay, amufed with words, bewildered with fophillry. EuPH. — Have you a mind to hear the fame reafoning that led Alciphron and me, ftep by flep, that we may ex- amine whether it be fophiftry or no ? Lys — As to that, I am very eafy. I guefs all that can be faid on that head. It fhall be my bufinefs to help my friend out, whatever arguments drew him in. EuPH. — Will you admit the premifes, and deny the conclufions ? Lys. — What if I admit the conclufion ? EuPH. — How ! will you grant there is a God ? Lys. — Perhaps I may. EuPH. — Then we are agreed. Lys — :Perhaps not. [Dial. IV.] MINUTE PHILOSOPHER. J77 EuPH. — O L^icles ! you are a fubtle adverfary, I know not what you would be at. Lys. — You mud know then, that, at bottom, the be« j.ng of God is a point, in itfelf, of fmall confequence, and a man may make this conceffion v/ithout yielding much. The great point is, what fenfe the word God is to be ta- ken in. The very Epicureans allowed the being of gods, but then they were indolent gods, unconcerned with hu- man affairs. Hobbes allowed a corporeal god ; and Spino' fa held the univerfe to be god. And yet nobody doubts they were flanch free-thinkers. I could wi(h, indeed, the word god were quite omitted, becaufe, in mod minds, it is coupled with a fort of fuperftitious awe, the very root of all religion. I fhall not, neverthelefs, be much difturbed, though the name be retained, and the being of God allowed in any fenfe, but in that of a Mind, which knows all things, and beholds human adtions, like fome judge, or magiftrate, with infinite obfervation and intelli- gence. The belief of a God, in this fenfe, fills a man's mind with fcruples, lays him under conftraints, and im- bitters his very being : But, in another fenfe, it may be attended with no great ill confequence. This, I know, was the opinion of our greau Diagorasy who told me he would never have been at the pains to find out a demon - ftration that there was no God, if the received notion o£ God had been the fame with that of fome fathers and fchoolmen. EupH. — Pray what was that ? XVII. Lys. — You muft know, Diagoras, a man of much reading and inquiry, had difcovered, that once upon a time the moft profound and fpeculative divines, finding it impoffible to reconcile the attributes of God, taken in the common fenfe, or in any known fenfe, with human reafon, and the appearances of things, taught, that th« Y 178 MINUTE PHILOSOPHER. [Dial. IV,] words knowledge, wifdom, goodnefs, and fuch like, when fpoken of the Deity, muft be underftood in a quite differ- ent fenfe from what they fignify in the vulgar acceptation, or from any thing that we can form a notion of, or con- ceive. Hence, whatever objections might be made againfl the attributes of God, they eafily folved, by denying thofe attributes belonged to God, in this or that, or any known particular fenfe or notion ; which was the fame thing as to deny they belonged to him at all. And thus denying the attributes of God, they, in effe£l:, denied his being,, though perhaps they were not aware of it. Suppofe, for inftance, a man fhould object that future contingencies were inconfiftent with the fore-knowledge of God, becaufe it is repugnant, that certain knowledge fhould be of an un- certain thing : it was a ready and eafy anfwer to fay, that this may be true, with Tefpe£t to knowledge, taken in the common fenfe, or in any fenfe that we can polTibly form any notion of : but that there would not appear the fame inconfiftency, between the contingent nature of things, and divine fore knowledge, taken to fignify fomewhat that we know nothing of, which, in God, fupplies the place of what we underftand by knowledge ; froni which it differs not in quantity or degree of perfedion, but altogether, and in kind, as light doth from found j and even more, fince thcfe agree in that they are both fenfations : whereas knowledge in God hath no fort of refemblance, or agree- ment, with any notion that man can frame of knowledge. The like may be faid of all the other attributes, which in- deed may, by this means, be equally reconciled with every- thing, or with nothing. But all men, who think, mufl needs fee, this is cutting knots, and not untying them. For how are things reconciled with the divine attributes, when thefe attributes themfelvcs are, in every intelligible fenfe, denied j and confequently the very notion of God taken away, and nothing left but the name, without any [Dial. IV.] MINUTE PHILOSOPHER. 179 meaning annexed to it ? In fhort, the belief that tlicre is an unknown fubjedl of attributes, abfolutely unknown, is a very innocent do£lrine : which the acute Diagoras well faw, and was, therefore, wonderfully delighted with this fyftem. XVIII. For, faid he, if this could once make its wa)', and obtain in the world, there would be an end of all nat- ural or rational religion, which is the bafis both of the Jew- ifh and the chriftian : for he who comes to God, or enters hirafelf in the church of God, mufl firfc believe that there is a God, in fome intelligible fenfe : and not only that there is fomething in general without any proper notion, though never fo inadequate, of any of its qualities or attri- butes : for this may be fate, or chaos, or plaftic nature, or any thing elfe, as well as God. Nor will it avail to fay, there is fomething in this unknown Being analogous to knowledge and goodnefs : that is to fay, which produceth thofe effects, which we could not conceive to be produced by men in any degree, without knowledge and goodnefs. For this is, in fa6t, to give up the point in difpute between theifts and- atheifts, the queftion having always been, not whether there was a principle (which point was allowed by all philofophers, as well before as fmce Anaxagoras) but whether this principle was a nous^ a thinking, intelligent Being : that is to fay, whether that order, and beauty, and ufe, vifible in natural efFecls, could be produced by any thing but a mind or intelligence, in the proper fenfe of the word ? and whether there muft not be true, real, and proper knowledge in the firft caufe ? we will therefore ac- knowledge, that all thofe natural eiFe^is, which are vulgarly afcribed to knov/ledge and wifdom, proceed from a Being, in which there is, properly fpeaking, no knowledge, or wifdom at all, but only fomething elfe, which, in reality, is the caufe of thofe things which men, for want of know- i8o MINUTE PHILOSOPHER. [Dial. IV.] ing better, afcribe to what they call knowledge, and wif- dom, and underftandlng. You wonder, perhaps, to hear a man of pleafure, who diverts himfelf as I do, philofophize at this rate. But you (hould confider, that much is to be got by converfing with ingenious men, which is a fhort way to knowledge, that faves a man the drudgery of read- ing and thinking. And now we have granted to you that there is a God in this indifinite fenfe, I would fain fee what ufe you can make of this concelllon. You cannot argue from unknown attributes, or which is the fame thing, from attributes in an unknown fenfe. You cannot prove, that God is to be loved for his goodnefs, or feared for his juftice, or refpe£i:ed for his knowledge : all which confe- quences, we own, would follow from thofe attributes ad- mitted in an intelligible fenfe. But we deny, that thofe, or any other confequences, can be drawn from attributes admitted in no particular fenfe, or in a fenfe which none of us underfland. Since, therefore, nothing can be inferred from fuch an account of God, about confcience, or wor- fhip, or religion, you may even make the beft of it : and, not to be fingular, we will ufe the name too, and fo at once there is an end of atheifm. EuPH. — This account of a Deity is new to me. I do not like it, and tlierefore Ihall leave it to be maintained by thofe who do. XIX. Cri. — It is not new to me. I remember, not long fince, to have heard a Minute Philofopher triumph upon this very point ; which put me on enquring what foundation there was for it, in the fathers, or fchoolmen. And, for ought that I can find, it owes it original to thofe writings, which have been publifhed under the name of Dionyfius ihe Areopagite. The author of which, it muft be owned, hath written upon the Divine Attributes in a very fmgular flile. In his treatife of the Celeftial Hierar- chy, * he faith, that God is fomething above all eflence * De Hierarch Cteleil;. c. 2. [DiA^. IV.] MINUTE PHILOSOPHER. ig| and life, uper pafan oujian hai zoen : and again, ill his trca- tife of the Divine Names, f that he is above all wifdom and underftanding, uper pafan fophian kai funefiriy ineffable and innominable, arretos kai anonumos : the wifdom of God he terms an unreafonable, unintelligent, and foolifh wifdom *, ton alogon kai anoun kai mor an fophian. But the feafon he gives, for expreffing himfelf in this ftrangc manner, is, that the Divine Wifdom is the caufe of all reafon, wifdom, and underfiianding, and therein are con- tained the treafures of all wifdom and knowledge. He calls God uperfophos and uperzos : As if wifdom and life were words not worthy to exprefs the Divine Perfections : And he adds, that the attributes, unintelligent and unper- ceiving, muft be afcribed to the Diviaity, not hat elleipftn by way of defecl:, but kath uperochen, by way of eminen- cy : which he explains, by our giving the name of dark- nefs to light inacceflible. And, notv/ithftanding the harihnefs of his expreffions in fome places, he affirms, over and over, in others, that God knows all things ; not that he is beholden to the creatures for his knowledge, but by knowing himfelf, from whom they all derive their being, and in whom they are contained as in their caufe. It was late before thefe writings appear to have been known in the world : And, although they obtained credit, during the age of the fchoolmen, yet fince critical learn- ing hath been cultivated, they have loft that credit, and are at this day given up for fpurious, as containing feve- ral evident marks of a much later date than the age of Di- onyfius. Upon the whole, although this method of grow- ing in expreffion, and dwindling in notion, of clearing up doubts by nonfenfe, and avoiding difficulties by running into affe<9:ed contradi£lions, may perhaps proceed from a well- meant zeal ; yet it appears not to be according to knov/- ledge, and, inftead of reconciling atheills to truth, hath, f De Nom, Div. c. 7. i82 MINUTE PHILOSOPHER. [DiaI. IV.3 I doubt, a tendency to confirm them in their own pcr- fuafion. It fhould feem, therefore, very weak and rafh in a chriftian to adopt this harfh language of an apocry- phal writer, preferably to that of the holy fcriptures. I re- member, indeed, to have read of a certain philofopher, who lived fome centuries ago, that ufed to fay, if thefe fuppo- fed works of Dionyftus had been known to the primitive fathers, they would have furnifhed them admirable wea- pons againft the heretics, and would have faved a world of pains. But the event, fmce this difcovery, hath by no means confirmed this opinion. It muft be owned, the celebrated P/Vi/j" of Mira?jdula, among his nine hundred conclufions (which that prince, being very young, propo- fed to maintain by public difputation at Rome) hath this for one ; to wit, that it is more impoper to fay of God, he is an intellect, or intelligent Being, than to fay of a reafonable foul, that it is an angel : which dodtrine, it feems, was not relifhed. And Picus, when he comes to defend it, fupports himfelf altogether by the example and authority of Dionyfms, and in effedt explains it away into a mere verbal defence, affirming, that neither Diony' ftusy nor himfelf, ever meant to deprive God of know- ledge, or to deny that he knows all things : But that, as reafon is of kind peculiar to man, fo, by intelle£l:ion, he underftands a kind of manner of knowing peculiar to an- gels : And that the knowledge, which is in God, is more above the intellection of angels, than angel is above man. He adds that, as his tenet confifts with admitting the mod perfect knowledge in God, fo he would by no means be underftood to exclude from the Deity intellecftion itfelf, taken in the common or general fenfe, but only that peculiar fort of intelle6lion proper to angels, which he thinks ought not to be attributed to God, any more than human reafon. * Pkus, therefore, though he fpeaks • Pic. Mirand. in Apolog. p. 155. Ed. Baf, [Dial. IV.] MINUTE PHILOSOPHER. 183 as the apocryphal Dionyfius, yet, when he explains him- felf, it is evident he fpeaks like other men. And although the forementioned books of the Celeftial Hierarchy, and of the Divine Names, being attributed to a faint and martyr of the apoftolical age, were refpetled by the fchoolmen ; yet it is certain they rejeiSlcd, or foftened, his harih ex- preffions, and explained away, or reduced, his doftrine to the received notions taken from Holy Scripture, and the light of nature. XX. nomas Aquinas exprefleth his fenfe of this point in the following manner. All perfediions, faith he, deri- ved from God to the creatures, are in a certain higher fenfe, or (as the fchoolmen term it) eminently in God. Whene- ver, therefore, a name, borrowed from any perfection in the creature, is attributed to God, we muft exclude from its fignification every thing that belongs to the imperfe£l man- ner, wherein that attribute is found in the creature. Whence he concludes, that knowledge in God is not an habit, but a pure a£l.* And again, the fame doctor ob- ferves, that our intellect gets its notions of all forts of per- fections from the creatures, and that as it apprehends thofe perfections, fo it fignifies them by names. Therefore, faith he, in attributing thefe names to God, we are to confider two things ; firft, the perfections themfelves, as goodnefs, life, and the like, which are properly in God ; and, fecond- ly, the manner which is peculiar to the creature, and can- not, ftriCtly and properly fpcaking, be faid to agree to the Creator.! And although Suarezy with other fchoolmen, teacheth, that the mind of man conceiveth knowledge and will to be in God, as faculties or operations, by analogy on- ly to created beings ; yet he gives it plainly as his opinion, that, when knowledge is faid not to be properly in God, it muft be underftood in a fenfe including imperfeCtion, fuch * Sum. Theolog. p. i. Quaeft. 14. Art. I. f Ibid- Quaeft. 13, Art. 3, i84 MINUTE PHILOSOPHER. [Dial. IV.] as difcurfive knowledge, or the like imperfect kind, found in the creatures : and that, none of thofe imperfections in the knowledge of men or angels, belonging to knowledge as fuch, it will not thence follow, that knowledge, in its proper fenfe, may not be attributed to God : And of knowl- edge, taken in general, for the clear evident underftanding of all truth, he exprefsly affirms, that it is in God, and that this was never denied by any philofopher, who believed a God.* It was indeed a current opinion in the fchools, that even being itfelf fhould be attributed analogically to God and the creatures. That is, they held that God, the fupreme, independent, felf-originate caufe and fource of all beings, mull not be fupofed to exift in the fame fenfc with created beings, not that he exifts lefs truly or properly than they, but only becaufe he exifts in a more eminent and perfect manner. XXI. But to prevent any man's being led, by miftak- ing the fcholaftic ufe of the terms analogy and analogical, into an opinion that we cannot frame, in any degree, a true and proper notion of attributes, applied by analogy, or, in the fchool phrafe, predicated analogically, it may not be amifs to Inquire into the true fenfe and meaning of thofe words. Every one knows, that analogy is a Greek word, ufed by mathematicians, to fignlfy a fimilitude of proportions. For inftance, when we obferVe that two is to ^ix, as three is to nine, this fimilitude, or equality of proportion, is termed analogy. And although propor- tion ftriftly fignifies the habitude, or relation, of one quantity to another, yet m a loofer and tranflated fenfe, it hath been applied to fignlfy every other habitude : And Gonfequently the term, analogy, comes to fignlfy all fimi- litude of relations, or habitudes whatfoever. Hence, the fchoolmen tell us, there is analogy between intelledl and * Suarcz Difp. Metaph. Tom. 2. Difp. 30. Sed. 15. [Dial. IV.] MINUTE PHILOSOPHER. 185 fight : forafmuch as intclle£l is to the mind, what fight is to the body ? and that he who governs the ftate, is analo- gous to him who (tears a fhip. Hence a prince is analo- gically ftiled a pilot, being to the ftate as a pilot is to his vefTeL* For the farther clearing of this point, it is to be obferved, that a two-fold analogy is diftinguiflied by the fchoolmen, metaphorical and proper. Of the firft kind there are frequent inftances in holy fcripture, attributing human parts and paffions to God. When he is reprefent- ed as having a finger, an eye, or an ear : when he is faid to repent, to be angry, or grieved : every one fees the an- alogy is merely metaphorical. Becaufe thofe parts and paffions, taken in the proper fignification, muft in every degree neceflarily, and from the formal nature of the thing, include imperfection. When, therefore, it is faid, the fin- ger of God appears in this or that event, men of common fenfe mean no more, but that it is as truly afcribed to God, as the works wrought by human fingers are to man : and fo of the reft. But the cafe is different, when wifdom and knowledge are attributed to God. Paffions and fenfes, as fuch, imply defedt : but in knowledge fimply, or as fuch, there is no defeat. Knowledge, therefore, in the proper formal meaning of the word, may be attributed to God proportionably, that is, preferving a proportion to the infinite nature of God. We may fay, therefore, that as God is infinitely above man, fo is the knowledge of God infinitely above the knowledge of man, and this is what Caje- tan calls Analogia proprie facia. And after this fame analogy, we muft underftand all thofe attributes to belong to the Deity, which, in them felves fimply, and as fuch, denote perfe£tion, Wc may, therefore, confiftcntly with whathath been premi- fed, affirm, that all forts of perfe£tion, which we can con- ceive in a finite fpirit, are in God, but without any of that sllay which is found in the creatures. This doctrine, * v-de Cajfitan. «3e Nom, Analog, c. 3 z lU MINUTE PHILOSOPHER. [Dial. IVJ therefore, of analogical perfe£lions in God, or our know- ing God by analogy, feems very much mifunderftood, and mifapplied, by thofe who would infer from thence, that we cannot frame any dire£i: or proper notion, though never fo inadequate, of knowledge or wifdom, as there are in the Deity ; or underftand any more of them, than one born blind can of light and colours. XXII. And now, gentlemen, it may be expelled I {hould a{k your pardon, for having dwelt fo long on a point of metaphyfics, and introduced fuch unpoliflied and unfafhionable writers, as the fchoolmen, into good compa- ny : but as Lyficks gave the occafion, I leave him to an- fwer for it. Lys.-— I never dreamed of this dry diflertation. But, if I have been the occafion of difcuffing thefe fcholaftic points, by my unlucky mentioning the fchoolmen, it was my firft fault of the kind, and I promife it fhall be the laft. The meddling with crabbed authors of any fort, is none of my ta(le> I grant, one meets, now and then, with a good notion in what we call dry writers, fuch an one, for exam- ple, as this I was fpeaking of, which I muft own ftruck my fancy. But then, for thefe, we have fuch as Prodicus^ x)V Diagoras, who look into obfolete books, and favc the reft: of us that trouble. Cri. — So you pin your faith upon them. Lys. — It is only for fome odd opinions, and matters of hO:, and critical points. Befides, we know the men to whom we give credit : they are judicious and honeft, and have no end to ferve but truth. And I am confident fome author or other has maintained the forementioned notion in the fame fcnfe as Diagoras related it. Cri. — That may be. But it never was a received no- tion, and never will, fo long as men believe a God : the fame arguments that prove a firft: caufe, proving an intcUi- [Dial. IV.] MINUTE PHILOSOPHER. 187 gent caufe : intelligent, I fay, in the proper fenfc : wife and good, in the true and formal acceptation of the words. Otherwife it is evident, that every fyllogifm brought to prove thofe attributes, or (which is the fame thing) to prove the Being of a God, will be found to confift of four terms, and confequently can conclude nothing. But, for your part, Alciphroriy you have been fully convinced, that God is a thinking intelligent Being, in the fame fenfe with other fpirits, though not in the fame imperfed manner or degree. XXIII. Alc. — And yet I am not without my fcruples r for, with knowledge you infer wifdom, and with wifdom goodnefs. Though I cannot fee that it is either wife, or good, to ena£t fuch laws as can never be obeyed. Cri. — Doth any one find fault with the exadnefs of gcoptietrical rules, becaufe no one in prafbice can attain to it ? the perfection of a rule is ufeful, even though it is not reached. Many may approach what all may fall fhort of. Alc— But how is it poffible to conceive God fo good, and man fo wicked ? It may, perhaps, with fome colour be alledged, that a little foft (hadowiiig of evils fcts off the bright and luminous parts of the creation, and fo contri- butes to the beauty of the whole piece ; but, for blots fo large and fo black, it is impoffible to account by that prin- ciple. That there ftiould be fo much vice, and fo little virtue upon earth, and that the laws of God's kingdom fhould be fo ill obferved by his fubje£i:s, is what can never be reconciled with that furpafling wifdom and goodnefs of the Supreme Monarch. EuPH. — ^Tell me, Akiphrotiy would you argue that a ftate was ill adminftred, or judge of the manners of its citizens, by the difordcrs committed in the goal or dun- geon ? ALC.-.-I would not. 1 88 MINUTE PHILOSOPHER. [Dial. IVJ EuPH. — And, for ought we know, this fpot with the few finners on it, bears no greater proportion to the univerfc of intelligences, than a dungeon doth to a kingdom. It feems, we are led not only by revelation, but by common fenfe, obferving and inferring from the analogy of vifiblc things, to conclude there are innumerable orders of intelli- gent beings, more happy and more perfeft than man : whofe life is but a fpan, and whofe place, this earthly globe, is but a point, in refpe£t of the whole fyftem of God's Creation. We are dazzled indeed with the glory and grandeur of things here below, becaufe we know no better. But I am apt to think, if we knew what it was to be an angel for one hour, we fliould return to this world, though it were to fit on the brighteft throne in it, with vaftly more loathing and relu6lance, than we would now defcend into a loathfome dungeon or fepulchre. XXIV. Cri. — To me it feems natural, that fuch a weak, paflionate, and fliort-fight creature as man, fhould be ever liable to fcruples of one kind or other. But, as this fame creature is apt to be over-pofitive in judging, and over-hafty in concluding, it falls oiit, that thefe difficulties and fcruples about God's condudi are made obje£^ions to his Being. And fo men come to argue from their own defe£ts, againft the divine perfections. And, as the views and humours of men are different, and often oppofite, you may fometimes fee them deduce the fame atheiftical con- clufion from contrary premifes. I knew an inftance of this in two Minute Philofophers of my acquaintance, who ufed to argue each from his own temper againft a Provi- dence. One of them, a man of a choleric and vindidlivc fpirit, faid he could not believe a Providence : becaufe London was not f wallowed up or con fumed by fire from heaven : the flreets being, as he faid, full of people, who ftiew no other belief or worfhip of God, but perpetually [PiAL. IV.] MINUTE PHILOSOPHER. iS^ praying that he would damn, rot, fink, and confound them. The other, being of an indolent and eafy temper, concluded there could be no fuch thing as a Providence : for that a Being of confummate wifdom muft needs employ himfdf better, than in minding the prayers, and a£iions, and little interefts of mankind. Alc. — After all, if God have no palTions, how can it be true that vengeance is his ? or how can he be faid to be jealous of his glory ? Cri. — We believe that God executes vengeance with- out revenge, and is jealous without weaknefs, juft as the mind of man fees without eyes, and apprehends without hands. XXV. Alc. — To put a period to this difcourfc, we will grant, there is a God in this difpaffionate fenfe : but what then ? What hath this to do with religion or divine worftiip ? To what purpofe are all thefe prayers and prai- fes, and thankfgivings, and finging of pfalms, which the foolifti vulgar call ferving God ? What fenfe, or ufe, or end is there in all thefe things ? Cri. — We worfhip God, we praife and pray to hiffi, not becaufe we think that he is proud of our worfhip, or fond of our praife or prayers, and afFe£lcd with them as mankind are : or that all our fervice can contribute in the leaft degree to his happinefs or good : but becaufe it is good for us, to be fo difpofed towards God : becaufe it is juft and right, and fuitable to the nature of things, and becoming the relation we ftand in to our Supreme Lord and Governor. Alc. — If it be good for us to worfhip God, it (hould feem that the chriftian religion, which pretends to teach men the knowledge and worihip of God, was of fome ufe and benefit to mankind, Cri. — Doubtlefs. f^ MINUTE PHILOSOPHER. [Dial. IV.] Alc— If this can be made appear, I ihall own myfelf tcry much miftaken. Cri.— It is now near dinner-time. Wherefore, if you f leafe, we will put an end to this converfation for the pre- fcnt, and to-morrow morning refume our fubje^ >S><>^S>^;>lC;-c:;wc::•<>o;>.l;>c>ls;:.<;>.::::l.l:;:;^l:;::l.|-:.<:::M:r;<;:t.l;:;>.::;:.<::,^::>.::: :;!.,:;;>,::?< THE FIFTH DIALOGUE. I. Minute Phihfophers join in the Cry, and fellow the Scent of others, II. Worfhip prefcribed by the Chrifiian Religi^ on fuitable to God and Man. III. Power and Influence of the Druids. IV. Excellency and Ufefulnefs of the Chrifiian Religion, V. // ennobles Mankind, and males them happy, VI. Religion neither Bigotry nor Superfli- Hon, Vn. Rhyftcians and Phyftc for the Soul. VIII. Character of the Clergy. IX. Natural Religion and Hu' man Reafon not to be difparaged. X. Tendency and Ufe of the Gentile Religion. XL Good EffeBs of Chriftiani- ty. XII. Englifhmen compared with ancient Greeks and Romans. XIII. The modern PraBice of Duelling. XrV. CharaBer of the old Romans, how to be formed. XV. Genuine Fruits of the Gofpel. XVI. Wars and FaBions not an effeB of the Chrifiian Religion, XVII. Civil Rage and Majfacres in Greece and Rome. XVIII. Virtue of ancient Greeks. XIX. parrels of Polemical Divims, XX. Tyranny, Ufurpation, Sophiflry of Ec^ clefaflics, XXI. The Univerftties cenfured. XXII. Di- vine Writings of a certain modern Critic. XXIII. Learn- ing the EffeB of Religion. XXIV. Barbarifm of the Schools. XXV. Re/f oration of Learning and polite Arts, to whom owing. XXVI. Prejudice and Ingratitude of Minute Philofophers. XXVII. Their Pretenfions and ConduB inconftfient. XXVIIL Men and Brutes compare ed with refpeB to Religion. XXIX. Chrijlianity the only Means to efablifh Natural Religion. XXX. Free-think- ers mifake their Talents ; have a flrong Imagination. XXXI. Tithes and Church-lands. XXXII. Men diflin- guijhedfrcm Human Creatures. XXXIII. Diflribution [Dial, V.] MINUTE PHILOSOPHER. 193 of Mankind into Birdr, Bea/Js, and Fijhes. XJCXIV. Plea for Reafon allowed^ but Unfairnefs Taxed. XXXV. Freedom a Bleffmg or Curfe^ as it is iifed, XXXVI. Friejicraft not the reigning EviL y Y E amufed ourfelves next day, every one to his fancy, till nine of the clock, when word was brought that the tea-table was fet in the library : which is a gallery on the ground floor, with an arched door at one end, opening into a walk of limes ; where, as foon as we had drank tea, we were tempted by fine weather to take a walk, which led us to a fmall mount, of eafy afcent, on the top whereof we found a feat under a fpreading tree. Here we had a profpeiSt, on one hand, of a narrow bay, or creek, of the fea, inclofed on either fide by a coafl beautified with rocks and woodS;, and green banks and farm-houfes. At the end of the bay was a fmall town, placed upon the flope of a hill, which, from the advantage of its fituation, made a confiderable figure. Several fifh- ing boats and lighters, gliding up and down on a furface as fmooth and bright as glafs, enlivened the profpect. On the other hand, we looked down on green paftures, flocks, and herds, baflcing beneath in fun-fhine, while we, in our fuperior fituation, enjoyed the freflinefs of air and fhade. Here we felt that fort of joyful inftin(Sl:, which a rural fcene and fine weather infpire ; and propofed no fmall pleafure, inrefuming and continuing our conference, without interruption, till dinner : But we had hardly feated ourfelves, and looked about us, when we faw a. fox run. by the foot of our mount into an adjacent thicket, A few minutes after, we heard a confufed noife of the opening of hounds, the winding of horns, and the roar- rag of country fquires. While our attention was fuf- oended bv this event, a fervant Cvime running out o'i 194 MINUTE PHILOSOPHER. [Dial. V.] breath, and told Crito, that his neighbor, Ctefippus, a fquire of note, was fallen from his horfe attempting to leap over a hedge, and brought into the hall, where he lay for dead. Upon which we all rofe, and walked haf- tily to the houfe, where we found Cteftppus juft come to himfelf, in the midft of half a dozen fun-burnt fquires, in frocks and fhort wigs, and jockey-boots. Being afked how he did, he anfwered, it was only a broken rib.— With fome difficulty Crito perfuaded him to lie on a bed till the chirurgeon came. Thefe fox-hunters having been up early at their fport, were eager for dinner, which was accordingly haftened. They pafTed the afternoon in a loud ruftic mirth, gave proof of Iieir religion and loyalty by the healths they drank, talked of hounds and horfes, znd. elections, and country affairs, till the chirurgeon, who had been employed about Ctsfppus, defired he might be put into Crito^s coach, and fent home, having refufed to (lay all night. Our guefts being gone, we repofed ourfelves after the fatigue of this tumultuous vifit, and next morning affemblcd again at the feat of the mount. Now LyJtcliSi being a nice man, and a bel efprity had an infinite contempt for the rough manners and converfation of fox-hunters, and could not reflect with patience that he had loft, as he called it, fo many hours in their com- pany. I flattered myfelf, faid he, that there had been none of this fpecies remaining among us ; Strange that men iliould be diverted with fuch uncouth noife and hurry, or find pleafure in the fociety of dogs and horfes ! How much more elegant are the diverfions of the town ! There feems, replied Euphranor, to be fome refemblance between fox-hunters and free-thinkers ; the former exerting their animal faculties in purfuit of game, as you gentlemen em- ploy your intellectuals in the purfuit of truth. The kind of amufement is the fame, although the objedt be dif- erent. [Dial. VJ MINUTE PHILOSOPHER. 195 Lys. — I had rather be compared to any brute upon earth than a rational brute. Cri.— rYou would then have been lefs difpleafed with my friend Pythoclesy whom I have heard compare the com- mon fort of Minute Philofophers, not to the hunters, but the hounds. For, faid he, you fhall often fee among the dogs a loud babler, with a bad nofe, lead the unfKilful part of the pack ; who join all in his cry, without following any fcent of their own, any more than the herd of free- thinkers follow their own reafon. II. But Pythocles was a blunt man, and muft never have known fuch reafoners among them, as you gentlemen, who can fit fo long at an argument, difputc every inch of ground, and yet know when to make a reafonable con- ceflion. Lys. — I do not know how it came to pafs, but methinks Alc'iphron makes conceflions, for himfelf and me too. For my own part, I am not altogether of fuch a yielding tem- per : But yet I do not care to be fmgular neither. Cri. — Truly, Alciphron^ when I confider where we are got, and how far we are agreed, I conceive it probable we may agree altogether in the end. You have granted that a life of virtue is upon all accounts eligible, as moft con- ducive both to the general and particular good of mankind : And you allow, that the beauty of virtue alone is not a fuf- ficient motive with mankind to the praftice of it This led you to acknowledge, that the belief of a God would be very ufeful in the world : And that, confequently, you fhould be difpofed to admit any reafonable proof of his being : Which point hath been proved, and you have ad- mitted the proof. If then we admit a Divinity, why not divine worfhip ? and if worfhip, why not religion to teach this virorfhip ? and if a religion, why not the chriftian, if a better cannot be afligned, and if it be already eftabUlhed uj6 MINUTE PHILOSOPHER. [Dial. V.j by the laws of our country, and handed down to us from our Fore-fathers ? fhall we believe a God, and not pray to him for future benefits, nor thank him for the paft ? nei- ther truft in his prote£l:ion, nor love his goodnefs, nor praife his wifdom, nor adore his power ? And if thefe things are to be done, can we do them in a way more fuitable to the dignity of God or man, than is prefcribed by the chriftian reHgion ? Alc. — I am not perhaps altogether fure that religion mud be abfolutely bad for the public : But I cannot bear to fee policy and religion walk hand in hand : I do not like to fee human rights attached to the divine : I am for no Pontifex Maximus^ fuch as in ancient or in modern Rome : No high prieft, as in Judea : No royal pried, as in £gypt and Sparta : No fuch things as the Dairos of Japan or Lamas of Tartary. III. I knew a little witty gentleman of our fe^t, who was a great admirer of the ancient Druids. He had a moral antipathy to the prefent eiUbliflied religion, but ufed to fay, he (hould like well to fee the Druids and their religion reftored, as it anciently flouriflied in Gaul and Britain ; for it would be right enough that there (liould be a number of contemplative men fet apart to preferve a knowledge of arts and fciences, to educate youth, and teach men the immortality of the foul, and the moral vir- tues. Such, faid he, were the Druids of old, and I fhould be glad to fee them once more eftablifned among us. Cri. — How would you like, Alciphron, that priefts fhould have power to decide ail controverfies, adjudge property, diftribute rewards and punifhments ; that all who did not acquiefce in their decrees fnould be excommu- nicated, held in abhorrence, excluded from all honours and privileges, and deprived of the common benefit of the laws \ and that, now and then, a number of lay-men [Dial. V.] MINUTE PHILOSOPHER. 197 ihould be crammed together in a wicker-idol, and burnt for an offering to their Pagan Gods ? How {hould you like living under fuch priefts and fuch a religion ? Alc.^ — Not at all. Such a fituation would by no means agree with free-thinkers. Cri. — And yet fuch were the Druidsy and fuch their religion, if wc may truft Cafar's account of them.* Lys. — I am now convinced more than ever, that there ought to be no fuch thing as an eftablilhed religion of any kind. Certainly all the nations of the world have been hitherto out of their wits. Even the Athenians themfelves, the wifefl: and freed people upon earth, had, I know not what, foolifh attachment to their eftabliflied church. They offered, it feems, a talent as a reward to whoever fnould kill Diagorasy the Me/iany a free-thinker of thofe times, who derided their myfleries : And Protagoras, ano- ther of the frtme turn, narrowly efcaped being put to death, for having wrote fomething that fcemed to contradi£l: their received notions of the Gods. Such was the treat- ment our generous fe6l met with at Athens. And I make no doubt, but thefe Druids would have facrificed many a holocauft of free-thinkers. I would not give a fingle far- thing to exchange one religion for another. Away with all together, root and branch, or you had as good do no- thing. No Druids or priefrs, cf any fort, for me : I fee no occafion for any of them. IV. EuPH. — What Lyftcles faith, puts me in mind of the clofe of our laft conference, wherein it was agreed in the following, to refume the point we were then entered upon : to wit, the ufe or benefit of the chriftian religion, which Alciphron expelled Crito fhould make appear. Cri. — I am the readier to undertake this point, becaufe I conceive it to be no difficult one, and that one great mark * Dc Bello GaUico. 1. 6. ipS klNUTE PHILOSOPHER. [Dial. V.] of the truth of chriftianity is, in my mind, its tendency to do good, which feems the north-ftar to conduct our judg- ment in moral matters, and in all things of a praftic na- ture ; moral or practical truths being ever conne6t:ed with univerfal benefit. But to judge rightly of this matter, we fhould endeavour to a£t like Lyficles upon another occafion, taking into our view the fum of things, and confidering principles as branched forth into confequences to the ut* mod extent we are able. We are not fo much to regard the humour, or caprice, or imaginary diftreifes, of a few idle men, whqfe conceit may be offended, though their confcience cannot be wounded ; but fairly to confidcr the true intereft of individuals, as well as of human fociety. Now, the chriftian religion, confidered as a fountain of light, and joy, and peace, as a fource of faith, and hope, and char- ity, (and that it is fo, will be evident to whoever takes his notion of it from the gofpel) muft needs be a principle of happinefs and virtue= And he who fees not, that the dc- ftroying the principles of good a£l:ions muft deftroy good a6lions, fees nothing : And he who, feeing this, fhall yet perfift to do it, if he be not wicked, who is ? V. To me it feems, the man can fee neither deep nor far, who is not fenfible of his own mifery, finfulnefs and dependence ; who doth not perceive, that this prefent world is not defigned or adapted to make rational fouls happy ; who would not be glad of getting into a better ftate j and who would not be overjoyed to find that the road leading thither, was the love of God and man, the pra61:ifing every virtue, the living reafonably while we are here upon earth, proportioning our efteem to the value of things, and fo ufing this world as not to abufe it. For this is what chriftianity requires. It neither injoins the naftinefs of the cynic, nor the infenfibility of the ftoic. Can there be a higher ambition than to overcome the world. [Dial. V.] MINUTE PHILOSOPHER, 199 or a wifer, than to fubdue ourfelves, or a more comfort-y able doclrine, than the remiffion of fms, or a more joy- ful profpe6i:, than that of having our bafe natures renew- ed and aflimilated to the Deity, our being made fellow- citizens with angels and fons of God ? Did ever Pytha- goreans^ or Platonijlsy or Stoicsy even in idea or in wifh, propofe to the mind of man purer means, or a nobler end ? How great a (hare of our happinefs depends upon hope ! How totally is this extinguifhed by the Minute Philofophy ! On the other hand, how is it cheriftied and raifed by the gofpel ! Let any man, who thinks in ear- neft, but confider thefe things, and then fay, which he tliinks deferveth beft of mankind, he who recommends, or he who i)I»is down chriftianity ? Which he thinks like- lier to lead a happy life, to be a hopeful fon, an honeft dealer, a worthy patriot, he who fmcerely believes the gofpel, or he who believes not one tittle of it ? He who aims at being a child of God, or he who is contented to be thought, and to be, one of Epicurus^s hogs ? And, in fa6l, do but fcan the characters, and obferve the beha- vior of the common fort of men on both fides ; obferve, and fay which live moft agreeably to the dictates of rea- fon ? How things ftiould be, the reafon is plain j how they are, I appeal to fa6t. VL Alc. — It is wonderful to obferve how things change appearance, as they are viewed in different lights, or by different eyes. The picture, Critoy that I form of religion is very unlike yours, when I confider how it un- mans the foul, filling it with abfurd reveries, and flavifh fears : how it extinguifhes the gentle pafTions, infpiring a fpirit of malice, and rage, and perfecution : When I beheld bitter refentments and unholy wrath in thofe very men, who preach up meeknefs and charity to others. Cri. — It is very poflible, that gentlemen of your itSt may think religion a fubje6l beneath their attention ; but 200 MINUTE PHILOSOPHER. [Dial. V.] yet it feems that whoever fets up for oppofing any doc- trine^ ihould know what it is he difputes againft. Know then, tiiat religion is the virtuous mean between incredu- lity and fuperftition. We do not, therefore, contend for fuperftitious follies, or for the rage of bigots. What we plead for is, religion againft profanenefs, law againft confufion, virtue againft vice, the hope of a chriftian againll the defpondency of an atheift. I will not juftify bitter refentments and unholy wrath in any man, much lefs in a chriftian, and leaft of all in a clergyman. But if failies of human palhon ftiould fometimes appear even in the beft, it will not furprife any one who refle6ls on the farcafms and ill manners with which they are treated by the Minute Philofophers. For, as Cicero fomewhere ob- ferves, Habet quendam acideum contumeliai quern pati pru^ denies ac viri boni difficillime pojfunt. But although you might fometimes obferve particular perfons, profefling themfelves chriftians, run into faulty extremes of any kind, through paffion and infirmity, while infidels of a more calm and difpaflionate temper fiiall perhaps behave better;— yet thefe natural tendencies, on either fide, prove nothing, either in favor of infidel principles, or againft chriftian. If a believer doth evil, it is owing to the man, not to his belief. And if an infidel doth good, it is owing to the man, and not to his infidelity. VII. Lys. — To cut this matter Ihort, I fhall borrow an allufion to phyfic, which one of you made ufe of againft our feft. It will not be denied that the clergy pafs for phyficians of the foul, and that religion is a fort of medicine which they deal in and adminifter. If then fouls, in great numbers, are difeafed and loft, how can we think the phyfician fkilful, or his phyfic good ? It is a common complaint, that vice increafes, and men grow daily more and rr.ore '\v:cked. Jf a (hepherd's flock be tDiAL. v.] MINUTE PHILOSOPHER. ^©i difeafed or unfound, who is to blame but the (hepherd, for negle£^Ing, or not knowing how to cure them ? A fig, therefore, for fuch Ihepherds, fuch phyfic, and fuch phyficians, who, like other mountebanks, with great gravity and elaborate harangues, put off their pills to the people, who are never the better for them. EuPH. — Nothing feems more reafonable than this re- mark, that men fhould judge of a phyfician and his phy- fic, by its efFedls on the fick. But pray, Lyficles, would you judge of a phyfician, by thofe Tick who take his phy- fic and follow his prefcriptions, or by thofe who do not ? Lys. — Doubtlefs by tliofe who do. EuPH. — What {hall we fay then, if great numbers re- fufe to take the phyfic, or, inftead of it, take poifon of a dire£l: contrary nature, prefcribed by others, who make it their bufinefs to difcredit the phyfician and his medi- cines, to hinder men from ufing them, and to deftroy their effect by drugs of their own ? Shall the phyfician be blamed for the mifcarriage of thofe people ? Lys. — By no means. EuPH. — By a parity of reafon, fliould it not follow, that the tendency of religious do£trincs ought to be judg- ed of by the efFe£l:s which they produce, not upon all who hear them, but upon thofe only who receive or be- lieve them ? Lys. — It feems fo. EuPH. — Therefore, to proceed fairly, (hall we not judge of the effects of religion by the religious, of faith by the believers, of chriftianity by chriftians } VIII. Lys. — But I doubt thefe fincere believers arc very few, EupH.— -But will it not fuffice to juflify our principles, if, in proportion to the numbers which receive them, and the degree of faith with which they are received, they B b 2C2 MINUTE PHILOSOPHER. [Dial. V.} produce good effeifis ? Perhaps the number of believers are not fo few as you imagine ; and if they were, whofe fault is that fo much as of thofe who make it their pro- fefled endeavor to leffen that number ? And who are thofe but the Minute Philofophers ? Lys. — I tell you, it is owing to the clergy thcmfelves, to the wickednefs and corruption of clergymen. EuPK.— And who denies that there may be Minute Philofophers even among the clergy ? Cri. — In fo numerous a body, it is to be prefumed there are men of all forts. But notwithftanding the cru- el reproaches caft upon that order by their enemies, an equal obferver of men and things will, if I miftake not, be inclined to think thofe reproaches owing as much to other faults, as thofe of the clergy : Efpecially if he con - fiders the declamatory manner of thofe who cenfure them. EuPH.— My knowledge of the world, is too narrow for me to pretend to judge of the virtue, and merit, and liber- al attainments of men, in the feveral profefTions. Befides, I fliouldnot care for, the odious work of comparifon : But I may venture to fay, the clergy of this country where I live, arc by no means a difgrace to it : On the contrary, the people feem much the better for their example and doctrine. But fuppofing the clergy to be (what all men certainly are) finncrs, and faulty ; fuppofing you ipight fpy out here and there among them even great crimes and vices : what can you conclude againft the profeffion itfelf from its unworthy profeflbrs, any more than from the pride, pedantry, and bad lives of fome philofophers againft philofophy, or of lawyers againft law ? IX. Cri. — It is certainly right to judge of principles from their efte£l:s, but then we muft know them to be effects of thofe principles. It is the very method I have obferved, with refped to religion and the Minute Philofo- tt)iAL. v.] MINUTE PHILOSOPHER. 203 -phy. And I can honeftly aver, that I never knew any man, or family, grow worfe in proportion as they grew reli- gious : But I have often obferved, that Minute Philofophy is the word thing which can get into a family, the readiell way to impoverifh, divide, and difgrace it. Alc. — By the fame method of tracing caufes from their efFecls, I have made it my obfervation, that the love of truth, virtue, and the happincfs of mankind are fpe- cious pretexts, but not the inward principles that fet di- vines at work : Elfe why ihould they affecl to abufe hu- man reafon, to difparage natural religion, to traduce the philofophers, as they univerfally do ? Cri. — Not fo univerfally perhaps as you imagine. A chriftian, mdeed, is for confining reafon within its due bounds : And fo is every reafonable man. If we are for- bid meddling with unprofitable queflions, vain philofophy, and fcience, falfly fo called, it cannot be thence inferred, that all inquiries into profitable queflions, ufeful philofo- phy, and true fcience, are unlawful. A Minute Philofo- pher may indeed impute, and perhaps a weak brother may imagine, thofe inferences, but men of fenfe will never make them. God is the common Father of lights : And all knowledge, really fuch, whether natural or revealed, is derived from the fame fource of light and truth. To amafs together authorities upon fo plain a point, would be needlefs. It mufl be owned, fome men's attributing too much to human reafon, hath, as is natural, made others attribute too little to it. But thus much is generally ac- knowledged, that there is a natural religion, which may be difcovered and proved by the light of reafon, to thofc who are capable of fuch proofs. But it mufl be withal acknowledged, that precepts and oracles from Heaven are incomparably better fuited to popular improvement, and the good of fociety, than the reafonings of philofophers : And accordingly we do not find, that natural or rational 204 MINUTE PHILOSOPHER. [DiAt. V."] religion, as fuch, ever became the popular national reli- gion of any country. X. Alc. — It cannot be denied, that in all heathen coun- tries, there have been received, under the colour of reli- gion, a world of fables and fuperftitious rites. But I queftion whether they were fo abfurd, and of fo bad influ- ence, as is vulgarly reprefented, fince their refpe£live le- giflators and magiftrates muft, without doubt, have thought them ufefui. Cri. — It were needlefs to inquire into all the rites and notions of the Gentile world. This hath been largely done when it was thought neceflary. And whoever thinks it worth while, may be eafily fatisfied about them. But as to the tendency and ufefulnefs of the heathen religion in general, I beg leave to mention a remark of St. Auguf- tinis^ who obferves that the heathens, in their religion, had no aflemblies for preaching, wherein the people were to be inftruded what duties or virtues the Gods required, no place or means to be taught what Ferjius \ exhorts them to learn. Difciteque 6 miferiy ^ caufas cognofcite rerunty ^uid fumuSf ^ quidnam viSluri gignimur. — Alc. — This is the true fpirit of the party, never to al- low a grain of ufe or goodnefs to any thing out of their own pale : But we have had learned men, who have done juftice to the religion of the Gentiles. Cri. — We do not deny, but there was fomething ufefui in the old religions of Rome and Greece^ and fome other pagan countries. On the contrary, we freely own they produced fome good effects on the people : But then thefe good effects were owing to the truths contained in thofe * De Civitate Dsi I. %. f Sat. 3. tDiAL. v.] MINUTE PHILOSOPHER. 2©5 falfe religions : The truer, therefore, the more ufeful. I believe you will find it a hard matter to produce any ufe- ful truth, any moral precept, any falutary principle, or notion, in any Gentile fyftem, either of religion or philo- fophy, which is not comprehended in the chriftian, and cither enforced by ftronger motives, or fupported by bet- ter authority, or carried to a higher point of perfection. XL Alc. — Confequently you would have us think ourfelves a finer people than the ancient Greeks or Romans. Cri. — If by finer, you mean better, perhaps we are : And if we are not, it is not owing to the chriftian religion, but to the want of it. Alc. — You fay perhaps we are. I do not pique my- felf on my reading : But fhould be very ignorant to be ca- pable of being impofed on in fo plain a point. What ! compare Cicero or Brutus to an Englijh patriot, or Seneca to one of our parfons ! Then that invincible conftancy and vigour of mind, that difintcrefted and noble virtue, that adorable public fpirit you fo much admire, are things in them fo well known, and fo different from our man- ners, that I know not how to excufe your perhaps. Eu^ phranor, indeed, who pafleth his life in this obfcure cor- ner, may poflibly miftake the chara£l:ers of our times : But you, who know the world, how could you be guilty of fuch a miftake ? Cri.—- O Ak'iphron ! I v/ould by no means detradi; from the noble virtue of ancient heroes : But I obferve thofe great men were not the Minute Philofophers of their times : And that the beft principles upon which they a£t- cd, arc common to them with chriftians, of whom it would be no difficult matter to aflign, if not in our own times, yet within the compafs of our own hiftory, many inftances, in every kind of worth and virtue, public or private, equal to the moft celebrated of the ancients. Though perhaps their ftory might not have been fo well 1^6 MINUTE PHILOSOPHER. [Dial. V.] told, fet ofF with fuch fine lights and colourings of ftile, or fo vulgarly known and confidered by every fchool-boy. But though it Ihould be granted, that here and there a Greek or Roman genius, bred up under ftri£t laws, and fevere difcipline, animated to pubHc virtue by ftatues, crowns, triumphal arches, and fuch rewards and monu- ments of great anions, might attain to a charafter and fame beyond other men •, yet this will prove only, that they had more fpirit, and lived under a civil polity more wifely ordered, in certain points, than ours : Which advan- tages of nature and civil inftitution will be no argument for their religion, or againft ours. On the contrary, it feems an invincible proof of the power and excellency of the chriftian religion, that, without the help of thofe ci- vil inftitutions and incentives to glory, it ihould be able to infpire a phlegmatic people with the noblefl: fentiments, and foften the* rugged manners of northern boors into gentlenefs and humanity : And that thefe good qualities Ihould become national, and rife and fall in proportion to the purity of our religion, as it approaches to, or recedes from the plan laid down in the gofpel. XII. To make a right judgment of the effects of the chwftian religion, let us take a furvey of the prevailing notions and manners of this very country where we live, and compare them with thofe of our heathen predeceflbrs. Alc. — I have heard much of the glorious light of the gofpel, and fhould be glad to fee fome efFe£ts of it in my own dear country, which, by the by, is one of the moft corrupt and profligate upon earth, notwithflanding the boafted purity of our religion. But it would look mean and diffident, to afFe6i: a comparifon with the barbarous heathen, from whence we drew our original; If you would do honor to your religion, dare to make it with the moft renowned heathens of antiquity. iDiAU v.] MINUTE PHILOSOPHER. 207 Cri. — It is a common prejudice, to defpife the pre- fent, and over-rate remote times and things. Something of this feems to enter into the judgments men make of the Greeks and Romans. For though it mud be allowed, thofe nations produced fome noble fplrits, and great pat- terns of virtue : yet, upon the whole, it feems to me, they were much inferior, in point of real virtue and good mo- rals, even to this corrupt and profligate nation, as you are now pleafed to call it, in difhonor to our religion ; however you may think fit to chara£terife It, when you would do honor to the Minute Philofophy. This, I think, will be plain to any one, who (hall turn off his eyes from a few fhining charadlers, to view the general manners and cuftoms of thofe people. Their infolent treatment of captives, even of the higheft rank and fofter fex, their unnatural expofing of their own children, their bloody gladiatorian fpe£l:acles, compared with the common no- tions of Engltjhmejiy are to me a plain proof, that our minds are much foftened by chriftianity. Could any thing be more unjuft, than the condemning a young lady to the mod infamous punlfhment, and death, for the guilt of her father, or a whole family of flaves, perhaps fome hundreds, for a crime committed by one ? Or more abominable than the bacchanals and unbridled iufts of every kind ? which, notwithftanding all that has been done by Minute Philofophers to debauch the nation, and their fuccefsful attempts on fome part of it, have not yet been matched among us, at leaft not in every circum- ftance of impudence and affrontery. While the Romans- were poor, they were temperate ; but, as they grew rich, they became 'luxurious to a degree that is hardly believed or conceived by us. It cannot be benied, the old Roman fpirlt was a great one. But it is as certain, there have been numberlcfs examples of the moft refolute and clear courage in Britons , and, in general, from a religious caufe. 2o8 MINUTE PHILOSOPHER. [Dial. VJ Upon the whole, it feems an inftance of the greateft blindnefs and ingratitude, that we do not fee and own the exceeding great benefits of chriftianity, which, to omit higher confidcrations, hath fo vifibly foftened^ polifh- ed, and embelliflied our manners. XIII. Alc. — O Crko, we are alarmed at cruelty in a foreign fhape, but overlook it in a familiar one. Elfe how is it poflible that you (hould not fee the inhumanity of that barbarous ouftom of duelling, a thing avowed and tolerated, and even reputable among us ? Or that, fee- ing this, you fhould fuppofe o^r Engli/hmen of a more gentle difpofition than the ©Id Romans, who were alto- gether ftrangers to it ? Cri. — I will by no means make an apology for every Goth that walks the ftreets, with a determined purpofe to murder any man who Ihall but fpit in his face, or give him the lie. Nor do I think the chriftian religion in the leaft anfwerable, for a praf^ice fo directly oppofite to its precepts, and which obtains only among the idle part of the nation, your men of fafnion 5 who, inftead of law, reafon, and religion, are governed by fafhion. Be plea- fed to confider, that what may be, and truly is, a moft fcandalous reproach to a chriftian country, may be none at all to the chriftian religion : For the pagan encouraged men in feveral vices, but the chriftian in none. Alc— Give me leave to obferve, that what you now fay is foreign to the purpofe. For the queftion, at prc- fent, is not concerning the refpe(3:ive tendencies of the pagan and the chriftian religions, but concerning our man- ners, as actually compared with thofe of ancient heath- ens, who, I aver, had no fuch barbarous cuftom as duel- ing. Cri.— And I aver that, bad as this is, they had a worfe ; and that was poifoning. By which we have rea- tDiAL. v.] MINUTE PHILOSOPHER. aop fon to think there were many more lives deftroyed, than by this Gothic crime of duelling : inafmuch as it extended to all ages, fexes, and characters, and as its efFefts were more fecret and unavoidable : and as it had more tempt- ations, intereft as well as paflion, to recommend it to wicked men. And for the fa6l, not to wafte time, I re- fer you to the Roman authors themfelves. Lys.— It is very true, duelling is not fo general a nufance as poifoning, nor of fo bafe a nature. This crime, if it be a crime, is in a fair way to keep its ground, in fpite of the law and the gofpel. The clergy never preach againft it, becaufe themfelves never fufFer by it ; and the man of honor muft never appear againft the means of vindicating honor. Cri.— Though It be remarked by fome of your fe<f^, that the clergy are not ufed to preach againft duelling, yet I neither think the remark itfelf ju^, nor the reafon •affigned for it. In efFedt, one half of their fermons, all that is faid of charity, brotherly love, forbearance, meek- nefs, and forgiving injuries, is dire6tly againft this wick- ed cuftom ; by which the clergy themfelves are fo far from never fufFering, that perhaps they will be found, all things confidered, to fufFer oftner than other men. Lys. — How do you make this appear ? Cri. — An obferver of mankind may remark two kinds of bully, the fighting and the tame, both public nufances : the former (who is the more dangerous animal, but by much the lefs common of the two) employs himfelf whol- ly and folely againft the laity, while the tame fpecies exert their talents upon the clergy. The qualities conftituent of this tame bully, are natural rudenefs, joined with a de- licate fenfe of danger. For, you muft know, the force of inbred infolence, and ill manners, is not diminiftied, though it acquire a new determination, from the fafliion- able cufton^ of calling men to account for their behavior. C c 210 MINUTE PHILOSOPHER. [Dial. V.] Hence you may often fee one of thefc tame bullies ready to burfl with pride and ill humour, which he dares not vent, till a parfon has come in the way to his relief. And the man of raillery, who would as foon bite off his tongue, as break a jcft on the profeflion of arms, in the prefence of a military man, (hall inftantly brighten up, and af- fume a familiar air with religion and the church before ecclefiailics. Dorcouy who pafleth for a poltron and ftu- pid in all other company, and really is fo, when he is got among clergymen, effects a quite oppofite chara6ler. And many Dorcons there are, which owe their wit and courage to this pafTive order. XIV. Alc. — But to return to the point in hand, can you deny, the old Romans were as famous for juftice and integrity, as men in thefe days for the contrary qualities ? Cri. — The character of the Romans is not to be taken from the fentiments of Tully or Cato^s a£tions, or a fliin--^ ing palTage, here and there, in their hiftory, but from the prevailing tenor of their lives and notions. Now if they and our modern Britons are weighed in this fame equal balance, you will, if I miftake not, appear to have been prejudiced in favor of the old Romans againft your own country : Probably becaufe it profefleth chriftianity. "Whatever inftances of fraud or injuftice may be feen in chriftians, carry their own cenfure with them, in the care that is taken to conceal them, and the fhame that attends their difcovery. There is, even at this day, a fort of modefty in all our public councils and deliberations. And I believe, the boldeft of our Minute Philofophers would hardly undertake in a popular alTembly, to propofe any thing parallel to the rape of the Sabinesy the moll un- juft ufage of Lucius Tarquinius CollatinuSy or the ungrate- ful treatment of Camillus, which, as a learned father ob- ferves, were inftances of iniquity agreed to by the public [Dial, v.] MINUTE PHILOSOPHER. an body of the Romans. And if Rome, in her early days, were capable of fuch flagrant injuftice, it is nroft certain {he did not mend her manners, as Ihe grew great in wealth and empire, having produced monfters in every kind of wickednefs, as far exceeding other men, as they furpaf- fed them in power. I freely acknowledge, the chriftian religion hath not had the fame influence upon the nation, that it would, in cafe it had been always profefled in its pu- rity, and cordially believed by all men. But I will ven- ture to fay, that if you take the Roman hiftory from one end to the other, and impartially compare it with our own, you will neither find them fo good, nor your countrymen fo bad as you imagine. On the contrary, an indifferent eye may, I verily think, perceive a vein of charity and jullice, the eff'ed^ of chriftian principles, run through the latter ; which, though not equally difcernible in all parts, yet difclofeth itfelf fufficiently to make a wide difference upon the whole, in fpite of the general appetites and pafllons of human nature, as well as of the particular hardnefs and roughnefs of the block, out of which we were hewn. And it is obfervable (what the Roman authors themfelves often fuggefl:) that, even their virtues and magnanimous a£lions rofe and fell with a fenfe of Providence and a fu- ture ftate, and a philofophy the neareft to the chriftian religion. XV. Crito having fpoke thus, paufed. But Alciphron addrefliing himfelf to Etiphranor and me, faid, it is natural for men, according to their feveral educations and preju- dices, to form contrary judgments upon the fame things, which they view in very different lights. Crito^ for in- ftance, imagines that none but falutary effects proceed from religion ; On the other hand, if you appeal to the general experience and obfervation of other men, you 212 MINUTE PHILOSOPHER, [Dial. V.] {hall find it grown into a proverb, that religion is the root of evil. Tanium Religw potuit fuadere malorum. And this, not only among Epicureans ^ or other ancient heathens, but among moderns fpeaking of the chriftian religion. Now methinks it is unreafonable to oppofc againfl the general concurring opinion of the world, the obfervation of a particular perfon, or particular fet of zealots, whofe prejudice fticks clofe to them, and evef mixeth with their judgment ; and who read, collect, and obferve with an eye not to difcover the truth, but to de- fend their prejudice. Cri. — Though I cannot think with Alciphron, yet I muft own I admire his addrefs and dexterity in argument. Popular and general opinion is by him reprefented, on certain occafions, to be a fure mark of error. But when it ferves his ends that it fhould feem otherwife, he can as eafily make it a charader of truth. But it will by no means follov/, that a profane proverb, ufed by the friends and admired authors of a Minute Philofopher, muft there- fore be a received opinion, much lefs a truth grounded on the experience and obfervation of mankind. Sadnefs may fpring from guilt or fuperftition, and rage from big- otry : But darknefs might as well be fuppofed the natural t^tdi of "funfhine, as fuilen and furious paflions to pro- ceed from the glad tidings and divine precepts of the gof- pel. What is the fum and fubftance, fcope and end, of Chrift's religion, but the love of God and man ? To which all other points and duties (whether pofitive or moral) are relative and fubordinate, as parts or means, as Hgns, principles, motives, or effects. Now I would fain know, how it is polTible for evil or wickednefs, of any kind, td fpring from fuch a fource. I wdli not pretend, there are [Dial. V.] MINUTE PHILOSOPHER. 213 no evil qualities in chriftians, nor good in Minute Philo- phers. But this I affirm, that whatever evil is in us, our principles certainly lead to good : And vv^hatever good there may be in you, it is mod certain your principles lead to evil. XVI. Alc. — It mufl be owned, there is a fair outfide, and many plaufible things may be faid, for the chriftian religion, taken fimply as it lies in the gofpel. But it is the obfervation of one of our great writers, that the firft chriftian preachers very cunningly began with the faireft face and the bell moral do£l:rines in the world. It was all love, charity, meeknefs, patience and fo forth. But when by this means they had drawn over the world and got power, they foon changed their appearance, and ihewed cruelty, ambition, avarice, and every bad quality, Cri.— That is to fay, fome men very cunningly preach- ed and underwent a world of hardfhips, and laid down their lives to propagate the beft principles, and the beft morals, to the end that others, fome centuries after, might reap the benefit of bad ones. Whoever may be cunning, there is not much cunning in the maker of this obferv- ation. Alc— And yet ever fince this religion hath appeared in the world, we have had eternal feuds, fadlions, maffa- ores, and wars,^ the very reverfe of that hymn with which it is introduced in the gofpel : Glory he to God on high^ on Earthy Peace, Good-will toivards Men, Cri. — This I will not deny. I will even own, that the gofpel, and the chriftian religion, have been often the pretex-s for thefe evils : but it will not thence follow they were the caufe. On the contrary, it is plain, they could not be the real proper caufe of thefe evils *, becaufc a re- bellious, proud, revengeful, quarrelfome fpirit is direftly oppofite to the whole tenor, and mod exprefs precepts of 214 MINUTE PHILOSOPHER. [Dial. V.] chriftianlty : A point fo clear, that I fhall not prove it. And fecondly, becaufe all thofe evils you mention were as frequent, nay, much more frequent, before the chriftian religion was known in the world. They are the common produ£t of the paflions and vices of mankind, which are fometimes covered with the mafk of religion by wicked men, having the fprm pf godlinefs, without the power of it. This truth feems fo plain, that I am furprifed how any man of fenfe, knowledge, and candour can make a doubt of it. XVII. Take but a view of heathen Rcme ; what a fcene is there of fa<9;ion, and fury, and civil rage ? Let any man confider the perpetual feuds, between the Pa- tricians and Plebeians y the bloody and inhuman fa6lions of Marius and Sylla^ Cinna and OBaviuSy and the vaft hav- ock of mankind, during the two famous triumvirates. — To be fhort, let any man of common candor, and com- mon fenfe, but caft an eye, from one end to the other of the Roman (lory, and behold that long fcene of feditions, murders, maffacres, profcriptions, and defolations, of every kind, enhanced by every cruel circumftance of rage, rapine, and revenge ; and then fay, whether thofe evils were introduced into the world with the chriftian reli- gion, or whether they are not lefs freqtient now than be- fore ? Alc. — The ancient Romans, it muft be owned, had a high and fierce fpirit, which produced eager contentions,' and very bloody cataftrophes. The Greeks, on the other hand, were a polite and gentle fort of men, foftened by arts and philofophy. It is impollible to think of the little ftates and cities of Greece, without wiftiing to have lived in thofe times, without admiring their policy, and envy- ing their happinefs. Cri. — Men are apt to confider the dark fides of what they poflefs, and the bright ones of things out of their [Dial. V.] MINUTE PHILOSOPHER. 215 leach. A fine climate, elegant tafte, polite amufements, love of liberty, and a moft ingenious inventive fpirit for arts and faiences, were indifputable prerogatives of an- cient Greece. But, as for peace and quietnefs, gentie- nefs and humanity, I think we have plainly the advant- age : For thofe envied cities, compofed of gentle Greeks^ were not without their fadlions, which perfecuted each other with fuch treachery, rage, and malice, that, in re- fpe£t of them, our fa£tious folk are mere lambs. To be convinced of this truth, you need only look into Thucy- dides ; * where you will find thofe cities, in general, in- volved in fuch bitter factions, as for fellow citizens, with- out the formalities of war, to murder one another, even in their fenatc houfcs and their temples ; no regard being had to merit, rank, obligation, or nearnefs of blood. And if human nature boiled up to fo vehement a pitch in the politeft people, what wonder that favage na- tions Ihould fcalp, roft, torture, and deftroy each other, as they are known to do ? It is therefore plain, that, without religion, there would not be wanting pretexts for quarrels and debates ; all which can very eafily be ac- counted for by the natural infirmities and corruption of men. It would not perhaps be fo eafy to account for the blindnefs of thofe, who impute the moft hellifh effects to the moft divine principle, if they could be fuppofed in carneft, and to have confidered the point. One may daily fee ignorant and prejudiced men, make the moft abfurd blunders : But that free-thinkers, divers to the bottom of things, fair inquirers, and openers of eyes, fhould be capable of fuch a grofs miftake, is what one would not expedl. XVIII. Alc— -The reft of mankind we could more eafily give up : but as for the Greeks^ men of the moft refined genius exprefs an high efteem of them : not only * Thucyd. I. 3. fti5 MINUTE PHILOSOPHER. [Dial. V.] on account of thofe qualities which you think fit to al- low them, but alfo for their virtues. Cri. — I (hall not take upon me to fay how far fomc men may be prejudiced againft their country, or whether others may not be prejudiced in favor of it. But, upon the fulleft and moft equal obfervation that I am able to make, it is my opinion, that, if by virtue is meant truth, juftice, gratitude, there is incomparably more virtue, at this day, in England^ than at any time could be found in ancient Greece. Thus much will be allowed, that we know few countries, if any, where men of eminent worth, and famous for deferving well of the public, met with harder fate, and were more ungratefully treated, than in the moft polite and learned of the Grecian ftates. Though Socrates, it muft be owned, would not allow, that thofe ftatefmen, by adorning the city, augmenting the fleet, or extending the commerce of Athensy deferved well of their country ; or could with j uilice complain of the ungrate- ful returns made by their fellow citizens, whom, while they were in power, they had taken no care to make bet- ter men, by improving and cultivating their minds with the principles of virtue, which, if they had done, they needed not to have feared their ingratitude. If I were to declare my opinion, what gave the chief advantage to Greeks and Romans y and other nations, which have made the greateft figure in the world, I fhould be apt to think it was a peculiar reverence for their refpe£live laws and inftitutions, which infpired them with fteadinefs and courage, and that hearty generous love of their country ; by which they did not merely underftand, a certain lan- guage or tribe of men, much lefs a particular fpot of earth, but included a certain fyftem of manners, cuftoms, notions, rites, and laws, civil and religious. Alc. — Oh ! I perceive your drift, you would have us reverence the laws and religious inftitutions of our eoun- fDiAL. v.] MINUTE PHILOSOPHER. 217 try. But herein we beg to be excufed, If we do not think fit to imitate the Greeks^ or to be governed by any autho- rity whatfoever. Cri. — So far from it. If mahometanifm were aftab- lifhed by authority, I make no doubt, thofe very free- thinkers, who at prefent applaud Turkifti maxims and manners, to that degree, you would think them ready to turn 'Turks J would then be the firfl: to exclaim againft theme Alc. — But to return : As for wars and factions, I grant they ever were, and ever will be, in the world, upon fome pretext or other, as long as men are men. XIX. But there is a fort of war and warriors peculiar to chriftendom, v/hi^h the heathens had no notion of : I mean difputes in theology and polemical divines, which the world hath been wonderfully peftered with : Thefe teachers of peace, mecknefs, concord, and what not ! If you take their word for it j but if you caft an eye upon their practice, you find them to have been in all ages the mofl contentious, quarrelfome, difagreeing crew that ever appeared upon earth- To obferve the {kill and fophiftry, the zeal and eagernefs, with which thofe barbarians, the fchool-divines, fplit hairs, and con- teft about chimeras, gi\^es me more indignation, as being more abfurd, and a greater icandal to human reafon, than all the ambitious intrigues, cabals, and politics of the court of Rome. Cri. — If divines are quarrelfome, that is not io far forth as divine, but as undivine and unchriflian. Juftice is a good thing ; and the art of healing is excellent ; ne- verthelefs, in the adminiftring of juftice, or phyfic, men may be wronged or poifoned. But as wrong cannot be juftice, or the effefl: of juftice, fo poifon cannot be med- icine, or the efFe£l of medicine ; fo neither can pride or ftrife be religion, or the effect of religion. Having pre- mifed this, I acknowledge, you rnay often fee hot-headed D d 2i8 MINUTE PHILOSOPHER. [Dial. V.] bigots engage themfelves in religious as well as civil par- ties, without being of credit or fervice to either. And as for the fchoolmen in particular, I do not in the leaft, think the chriflian religion concerned in the defence of them, their tenets, or their method of handling them : But, whatever futility there may be in their notions, or inelegancy in their language, in pure juftice to truth one muft ov/n, they neither banter, nor rail, nor declaim in their writings, and are fo far from fhewing fury or paf- (ion, that perhaps an impartial judge will think, the Minute Philofophers are by no means to be compared with them, for keeping clofe to the point, or for temper and good manners. But after all, if men are puzzled, wran- gle, talk nonfenfe, and quarrel about religion ; fo they do about law, phyfic, politics, and every thing eJfe of moment. I aik, whether in thefe profeflions, or in. any other, where men have refined and abftradted, they do not run into difputes, chicane, nonfenfe, and contradic- tions, as well as in divinity ? And yet this doth not hinder but there may be many excellent rules, and juft notions, and ufeful truths, in all thofe profeffions. In all difputes human paffions too often mix themfelves, in proportion as the fubje£l is conceived to be more or lefs important. But we ought not to confound the caufe of' man with the caufe of God, or make human follies an objection to divine truths. It is eafy to diftinguifli what looks like wifdom from above, and what proceeds from the paffion and weaknefs of men. This is fo clear a point, that one would be tempted to think, the not doing it was an effedy not of ignorance, but of fomething worfe. XX. The condu£t we object to Minute Philofophers, is a natural confequence of their principles. Whatfoever they can reproach us with, is an efFeft, not of our princi- ples, but of human paflion and frailty. [Dial. V.] MINUTE PHILOSOPHER. 219 Alc. — This is admirable. So we muft no longer ob- ject to chrlftians the abfurd contentions of councils, the cruelty of inquifitions, the ambition and ufurpations of churchmen. Cri. — You may object them to chriftians, but not to chriftianity. If the Divine Author of our religion, and his difciples, have fowed a good feed ; and together vi^ith this good feed, the enemies of his gofpel (among whom are to be reckoned the Minute Philofopheis of all ages) have fowed bad feeds, whence fpring tares and thiflles j is it not evident, thefe bad weeds cannot be imputed to the good feed, or to thofe who fowed it ? Whatever you do or can objeft againfh ecclefiaftical tyranny, ufurpation, or fophiftry, may, without any blemifh or difadvantage to religion, be acknowledged by all true chriftians : Provi- ded ftill, that you impute thofe wicked effects to their true caufe, not blaming any principles or perfons for them, but thofe that really produce or juftify them. Certainly, as the interefts of chriftianity are not to be fupported by unchriftian methods, whenever thefe are made ufe of, it muft be fuppofed there is fome other latent principle which fets them at work. If the very court of Rome hath been known, from motives of policy, to oppofe fettling the inquifition in a kingdom, where the fecular power hath endeavored to introduce it in fpite of that court : * We may well fuppofe, that elfewhere factions of ftate, and political views of princes, hath given birth to tranfaftions feemingly religious, wherein, atbottom, neither religion, nor church, nor churchmen, were at allconfidered. As no man of common fenfe and honefty will engage in a general defence of ecclefiaftics, fo I think no man of common candour can condemn them in general. Would you think it reafon- sble to blame all ftatefmen, or lawyers, orfoldiers, for the * P. Paolo iiloria dell' Inquifizionc. p. 43^ 220 MINUTE PHILOSOPHER. [Dial. V,] faults committed by thcfe of their profeflion, though in other times, or in other countries, and influenced by oth- er maxims and other difcipline ^ And if not, why do you meafure with one rule to the clergy, and another to the laity ? Surely the heft reafon that can be given for this is prejudice. Should any man rake together all the mifchiefs that have been committed in all ages and nations, by fol- diers and lawyers, you would, I fuppofe, conclude from thence, not that the Hate fiiould be deprived of thofe ufe- ful profcflions, but only that their exorbitances {hould be guarded againft and punifhed. If you took the fame equi- table courfe with the clergy, there would indeed be lefs to be faid againft you : But then you would have muth lefs to fay. This plain obvious confideration, if every one who read confidered^ would leflen the credit of your declaimers. Alc. — But when all is faid that can be faid, it mufl move a man's indignation to fee reafonable creatures, un- der the notion of ftudy and learning, employed in read- ing and writing fo many voluminous trafts cie land caprind. Cri. — I (hall not undertake the vindication of theolog- ical writings, a general defence being as needlefs as a general charge is groundlefs. Only let them fpeak for themfelves : And let no man condemn them upon the word of a Minute Philofopher. But we will imagine the very worft, and fuppofe that a wrangling pedant in di- vinity difputes, and ruminates, and writes, upon a refined point, as ufelefs and unintelligible as you pleafe. Sup- pofe this fame perfon bred a layman, might he not have employed himfelf in tricking bargains, vexatious law-fuits, fadions, feditions, and fuch like amuf^ments, with much more prejudice to the public ? Suffer then curious wits to fpin cobwebs : Where is the hurt } Alc. — The mifchief is, what men want in light they commonly make up in heat : Zeal, and ilhnature, being fDiAL. v.] MINUTE PHILOSOPHER. 22» weapons conftantly exerted by the partifans, as well as champions, on either fide : And thofe perhaps not mean pedants or book-worms. You fhall often fee even the learned and eminent divine, lay himfelf out in explaining things inexplicable, or contend for a barren point of the- ory, as if his life, liberty or fortune were at flake. Cri. — No doubt all points in divinity are not of equal moment. Some may be too fine fpun, and others have more ftrefs laid on them than they deferve. Be the fub- jedl what it will, yow fhall often obferve that a point bv being controverted, firiglcd out, examined, and nearly infpecied, groweth confiderable to the fame eye, that, perhaps, would have overlooked it in a large and com.pre- henfive view. Nor is it an uncommon thing, to behold ignorance and zeal, united in men, who are born with a fpirit of party, though the church, or religion, have in truth but fmall fhare in it. Nothing is eafier than to make a Caricatura (as the painters call it) of any profef- fion upon earth : But, at bottom, there will be found no- thing fo flrange in all this charge upon the clergy, as the partiality of thofe who cenfure them, in fuppofing the common defeats of mankind peculiar to their order, or the efFe£l: of religioiis principles. Alc. — Other folks may difpute or fquabble as they pleafe, and nobody mind them ; but it feems thefe ven- erable fquabbles of the clergy pafs for learning, and inter- eft mankind. To ufe the words of the moft ingenious chara6i:erizer of our times, " A ring is made, and read- ers gather in abundance. Every one takes party, and en- courages his own fide. This fhall be my cham.picn ! This man for my money ! Well hit on our fide ! Again a good flroke ! There he was even with him ! Have at him the next bout ! Excellent fport !''* * Charaaerlfiics, Vol. III. c. <%. 222 MINUTE PHILOSOPHER. [Dial. V.j Cri. — Methinks I trace the man of quality and breed- ing in this delicate fatire, which fo politely ridicules thofe arguments, anfwers, defences, and replications, which the prefs groans under. Alc. — To the infinite wafle of time and paper, and all the while nobody is one whit the wifer. And who indeed can be the wifer for reading books upon fubje£l:s quite out of the way, incomprehenfible, and moft wretch- edly written ? What man of fenfe or breeding would not abhor the infection of prolix pulpit eloquence, or of that dry, formal, pedantic, ftiff, and clumfy flile, which fmells of the lamp and college ? XXI. They who have the weaknefs to reverence the univerfities as feats of learning, muft needs think this a ftrange reproach 5 but it is a very juft one. For the moil ingenious men are now agreed, that they are only nurfe- ries of prejudice, corruption, barbarlfm, and pedantry. Lys. — For my part, I find no fault with univerfities. — All I know is, that I had the fpending three hundred pounds a year in one of them, and think it the chearful- cfl time of my life. As for their books and ftile, I had net leifure to mind them. Cri. — Whoever hath a mind to weed, will never want work ; and he that fhall pick out bad books on every fub- je61:, v/ill foon fill his library. I do not know what theo- logical writings Alciphron and his friends may be conver- fant in ; but I will venture to fay, one may find among our Englijh divines, many writers, who, for compafs of learning, v/elght of matter, flrength of argument, and purity of ftile, are not inferior to any in our language. — It is not my defign to apologize for the univerfities : what- ever is amifs in them (and what is there perfect among men ?) I heartily wifh amended. But I dare affirm, be- caufe I know it to be true^ that any impartial obferver. [Dial. V.] MINUTE PHILOSOPHER. ^23 although they fhould not come up to what in theory he might wifh or imagine, will ncverthelefs find them much fuperior to thofe that, in fact, are to be found in other countries, and far beyond the mean picture that is drawn of them by Minute Philofophers. It is natural for thofe to rail moft at places of education, who have profited leaft by them. Weak and fond parents will alfo readily im- pute to a wrong caufe, thofe corruptions themfelves have occafioned, by allowing their children more money than they knew how to fpend innocently. And too often a gentleman, who has been idle at the college, and kept idle company, will judge of a whole univerfity from his own cabal. Alc. — Crito miftakes the point. I vouch the authori- ty, not of a dunce, or a rake, or abfurd parent, but of the moft confummate critic this age has produced. This great man chara6i;erizeth men of the church and uni- verfities with the fineft touches, and moft mafterly pen- cil. What do you think he calls them ? EuPH. — What ? Alc. — Why, the black tribe, magicians, formalifts, pedants, bearded boys •, and, having fufficiently derided and exploded them, and their mean ungenteel learning, he fets moft admirable models of his own for good writ- ing : And it muft be acknowledged, they are the fineft things in our language ; as I could eafily convince you, for I am never without fomething of that noble writer about me. EuPH. — Is he then a noble writer .'* Alc— I tell you he is a nobleman. EuPH. — But a noble man who writes, is one thing, and a noble writer is another. Alc. — Both chara£l:ers are coincident, as you may fee. XXII. Upon which Alciphron pulled a treatife out of his pocket, intitled A Soliloquyy or Advice to an Author. — 224 MINUTE PHILOSOPHER. [Dial. V.] Would you behold, fald he, looking round upon the company, a noble fpecimen of fine writing : do but dip into this book, which Crito opening, read verbatim as fol- lows. * ^ Where then are the Pleafures nvhich ambition promifes^ * And love affords P H.iv's the gay world enjofd f * Or are thofe to be ejleent'd no pleafures^ * Which are lojl by dullnefs and inaSiion ? * But indolence is the highejl pleafure. * To live and not to feel ! To feel no trouble* * What good then F Life itfelf And is ' This properly to live ? Is Jleeping life ? * Is this what Ifhouldfludy to prolong ? * Here the * Fantaflic tribe itfelf feems fcandaliz^d. * A civil war begins : The major part * Of the capricious dames do range themfelves * On reafor^s fide^ * And declare againfl the languid fr en, * Ambition hlufhes at the offer dfweet. * Conceit and vanity take fuperior airs. * Ev'n luxury herfelf in her polite * And elegant humour^ reproves th^ apoflate * Si/ler. * And marks her as an alien to true pleafure, * Away thou ' Drowfy phantom ! Haunt me no n^ore^for I ^ Have learn' dy from better than thy ftfterhood^ * That life and happinefs conffi in aSlion ^ And employment. * But here a bufy form folicits us^ ' ABive, indujlriousy watchfuly anddefpifing * Bains and labor. She wears the ferious Part 3. %tSi. 0,. [Dial. V.] MINUTE PHILOSOPHER. 225 * Countenance of virtue y but ivith features * Of anxiety and difquiet. ^ What isHfhe mutters ? What looks fJje on ivith ' 8uch admiration and aflonifhment ? * Bags ! Coffers ! Heaps of fhining metal ! What ! ' For thefervice of luxury P For her ? * Thefe preparations P Art thou then her friend^ * Grave Fancy ! Is it for her thou toiVfl P * iVi?, but for provifion againfi nvant, * But luxury apart ! tell me noiVf * Hafl thou not already a competence P * ^Tis good to be fe cure againfi the fear * Offlarving. Is ihere then no death but this P * No other paffage out of life P Are other doors * Securd, if this be bar'd P Say avarice I * T'hou emptiefl of phantoms ^ is it not vile * Convardife thou fervfl P What further have I then * To do ivith thee (thou doubly vile dependent) * When once I have difmifs'd thy patronefsy * And defptfed her threats ? * Thus I contend ivith fancy and opinion^ Euphranory having heard thus far, cried out, What f will you never have done with your poetry ? another time may ferve : But why (hould we break off our con- ference to read a play ? You are miftaken, it is no play nor poetry, replied Alciphrony but a famous modern cri- tic moralizing in profe. You muft know this great man hath (to ufe his own words) revealed a grand arcatium to the world, having inftru£led mankind in what he calls Mirrour-writingy felfdifcourfmg praBicey and author-prac^ iiccy and fhewed, " That by virtue of an intimate recefs, we may difcover a certain duplicity of foul, and divide oury^^into two parties, or (as he varies the phrafe) prac- tically form the dual number." In confequence whereof E e 226 MINUTE PHILOSOPHER. [Dial. VJ he hath found out that a man may argue with hin^felf : And not only with himfelf, but alfo with notions, l^ti- ments, and vices, which, by a marvellous profopopoeia, he converts into fo many ladies : And fo converted, he con- futes and confounds them in a divine ilrain. Can any thing be finer, bolder, or more fublime ? EuPH. — It is very wonderful. I thought indeed you had been reading a piece of a tragedy. Is this he who defpifeth our univerfities, and fets up for reforming the ftile and tafte of the age ? Alc.-— The very fame. This is the admired critic of our times. Nothing can ftand the teft of his correct judgment, which is equally fevere to poets and parfons. " The Briti/h mufes, (faith this great man) lifp as in their " cradles : And their ftammering tongues, which nothing *' but youth and rawnefs can excufe, have hitherto fpoken " in wretched pun arid quibble. Our dramatic ^hakefpear^ ** our Fletcher^ John/on^ and our Epique Milton, prefervc " this ftile. And, according to him, even our later au- " thors, aiming at a falfe fublime, entertain our raw fancy *' and unpra6iifed ear, which has not yet had leifure to " form itfelf, and become truly mufical." EupH. — Pray what effect may the lefTons of this great man, in whofe eyes our learned profeiTors are but bearded boys, and our moft celebrated wits but wretched punfters, have had upon the pUbHc ? Hath he rubbed off the col- lege ruft, cured the rudenefs and rawnefs of our authors, and reduced them to his own attic ftandard ^ Do they afpire to his true fublime, or imitate his chafte unaffeded ftile ? Alc. — Doubtlefs the tafte of the age is muft mended : In proof whereof his writings are univerfally admired. When our author publifhed this treatife, he forefaw the public tafte would improve apace : That arts and letters would grov/ to great perfection : That there would be a [Dial. V.] MINUTE PHILOSOPHER. 227 happy birth of genius : Of all which things he fpoke, as he faith himfelf, in a prophetic ftile. Cri. — And yet, notwithllanding the prophetical predic- tions of this critic, I do not find that any fcience hath throve among us of late, fo much as the Minute Philofo- phy. In this kind, it mud be confeiied, we have had many notable productions. But whether they are fuch mafter-pieces for good writing, I leave to be determined by their readers. XXIII. In the mean time I mufl: beg to be excufed, if I cannot believe your great man on his bare word, when he v/ould have us think, that ignorance and ill tafte are owing to the chriftian religion or the clergy, it being my fincere opinion, that whatever learning or knowledge we have among us, is derived from that order. If thofe, who are fo fagacious at difcovering a mote in other eyes, would but purge their own, I believe they might eafily fee this truth. For what but religion could kindle and preferve a fpirit towards learning, in fuch a northern rough people ? Greece produced men of active and fubtile genius. The public conventions and emulations of their cities forwarded that genius : And their natural cu- riofity was amufed and excited by learned converfations, in their public walks, and gardens, and porticoes. Our genius leads to amufements of a grofler kind : We breathe a grofler and a colder air : And that curiofity which was general in the Athenians, and the gratifying of which was their chief recreation, is among our people of fafhion treated like affeCtation, and, as fuch, banifhed from polite afiemblies and places of refort : And without doubt would, in a little time, be banifhed the country j If it were not for the great refervoirs of learning, where thofe for- maliflis, pedants, and bearded boys, as your profound critic calls them, are maintained by the liberality and pi- ety of our predccelTors. For it is as evident that religion ^28 MINUTE PHILOSOPHER. [Dial. V.] was the caufe of thofe feminaries, as It is that they are the caufe or fource of all the learning and tafte which is to be found, even in thofe very men who are the declared enemies of our religion and public foundations. Every one, who knows any thing, knows we are indebted for our learning to the Greek and Latin tongues. This thofe fevere cenfors will readily grant. Perhaps they may not be fo ready to grant, what all men muft fee, that we are indebted for thofe tongues to our religion. What elfe could have made foreign and dead languages in fuch re- queft among us I V/hat could have kept in being and handed them down to our times, through fo many dark ages, in which the world was wafted and disfigured by wars and violence ? What, but a regard to the holy fcrip- tjures, and theological writings of the fathers and doc- tors of the church ? And, in faO.', do we not find that the learning of thofe times was folely in the hands of ecclefi- aftics ; that they alone lighted the lamp in fucceffion one from another, and tranfmitted it down to after-ages ; and that ancient books were colle£l:ed and preferved in their colleges and feminaries, when all love and remembrance of polite arts and ftudies was extinguiftied among the lai- ty, whofe ambition intirely turned to arms ? XXIV. Alc. — There is, I muft needs fay, one fort of learning undoubtedly of chriftian original, and peculiar to the univerfities ; where our youth fpend feveral years in acquiring that myfterious jargon of fcholafticlfm, than which there could never have been contrived a more ef- fectual method, to perplex and confound human under- ftanding. It is true, gentlemen are untaught by the world what they have been taught at the college : but then their time is doubly loft. Cri. — But what If this fcholaftic learning was not of chriftian, but of mahometan original, being derived from [Dial. V.] MINUTE PHILOSOPHER. 229 the Arabs? And what if this grievance of gentlemen's fpending feveral years in learning and unlearning this jar- gon, be all grimace, and a fpecimen only of the truth and candour of certain Minute Phiiofophers, who raife great invecS^ives from flight occafions, and judge too often with- out inquiring. Surely it would be no fuch deplorable lofs of time, if a young gentleman fpent a few months upon that fo much defpifed and decried art of logic, a furfeit of which is by no means the prevailing nufance of this age. It is one thing to wafte one's time in learning and unlearning the barbarous terms, wiredrawn diftin^tions, and prolix fophiftry of the fchooimen ; and another to attam fome exaflnefs in defigning and arguing : Things perhaps not altogether beneath the dignity even of a Mi- nute Philofopher. There was indeed a tim.e, when logic was confidered as its own obje£t : And that art of rea- ibning, inflead of being transferred to things, turned alto- gether upon words and abftra6tions : Which produced a fort of leprofy in all parts of knowledge, corrupting and converting them into hollow verbal difputations in a mod impure dialedt. But thofe times are pafTed : And that which had been cultivated as the principal learning for fome ages, is now confidered in another light : And by no means makes that figure in the univerfities, or bears that part in the ftudies of young gentlemen educated there, which is pretended by thofe admirable reformers of reli- gion and learning, the Minute Phiiofophers. XXV. But who are they that encouraged and produ- ced the reftoration of arts and polite learning ? What Ihare had the Minute Phiiofophers in this affair ? Matthias CorvinuSy king of Hungary, AlphonfuSy king of Naples, Cofmus de Medicisy PictiSy of Mirandu/a, and other princes and great men, famous for learning themfelves, and for encouraging it in others, with a munificent liberality, 230 MINUTE PHILOSOPHER. [Dial. V.] were neither Turks nor Gentiles, nor Minute Philofo- phers. Who was it that tranfplantcd and revived the Greek language and authors, and with them all polite arts and literature in the weft ? Was it not chiefly Bejfarion^ a cardinal, Marcus Mufurus^ an archbifliop, Theodore Gazay a private clergyman ? Has there been a greater and more renowned patron, and reftorer of elegant ftudies in every kind, fince the days of Augujlus Cafar, than Leo^ the tenth pope of Rome ? Did any writers approach the purity of the Clajfics nearer than the cardinals, Bemhus and Sadoletusy or than the bifhops, Jovius and Vida P not to mention an endlefs number of ingenious ecciefiaftics, who flourifhed on the other fide of the j^Ips, in the gold- en age (as the Italians call it) of Leo the tenth, and wrote, both in their own language and the Lathi, after the befl: models of antiquity. It is true, this firft recovery of learning preceded the Reformation, and light- ed the way to it : but the religious controverfies, which enfued, did wonderfully propagate and improve it in all parts of Chriftendom. And furely the Church of Efjg^ land is, at leaft, as well calculated for the encourage- ment of learning, as that of Rome. Experience confirms this obfervation ; and I believe the Minute Philofophers will not be fo partial to Rome as to deny it. Alc. — It is impoflfible your account of learning beyond the Alps (hould be true. The noble critic in my hands, having complimented the French^ to whom he allows fome good authors, afferts of other foreigners, particularly the Italians, " That they may be reckoned no better than the corrupters of true learning and erudition." Cri.— With fome forts of critics, dogmatical cenfures and conclufions are not always the refult of perfe£l: know- ledge, or exact inquiry : And if the harrange upon tafte, truth of art, ajuft piece, grace of ftile, attic elegance, and fuch topics, they are to be underftood only as thofe [Dial, v.] MINUTE PHILOSOPHER. 231 that would fain talk themfelves into reputation for cour- age. To hear Thrafyjjiachus fpeak of refentment, duels, and points of honor, one would tliink him ready to burll with valour. Lys. — Whatever merit this writer may have as a demoHfti- er, I always thought he had a very little as a builder. It is natural for carelefs writers to run into faults they never think of : But for an exaft and fevere critic to {hoot his bolt at random, is unpardonable. If he, who pro- fefles, at every turn, an high efteem for polite writing, fliould yet defpife thofe who moft excel in it, one would be tempted to fufpe£t his tafte. But if the very man, v/ho, of all men, talk moft about art and tafte, and critical fkill, and would be thought to have moft confidered thofe points, (hould often deviate from his own rules, into the falfe fublime, or the mauvaife plafanterie j what reafonabk man would follow the tafte and judgment of fuch a guide, or be feduced to climb the fteep afcent, or tread in the rugged paths of virtue, on his recommenda- lion ? . XXVI. Alc. — But to return, methinks Crito makes no compliment to the genius of his country, in fuppcfmg that Englifimen might not have wrought out of themfelves, all art and fcience, and good tafte ; without being behold- en to church, or univerfities, 6r ancient languages. Cri. -What might have been, is only conjecture.— What has been, it is not difficult to know. That there is a vein in Britain^ of as rich an ore as ever was in any country, I will not deny ; but it lies deep, and will coft pains to come at : and extraordinary pains require an ex- traordinary motive. As for what lies next the furface, it feems but indifferent, being neither fo good, nor in fuch plenty, as in fome other countries. It was the compar- ifon of an ingenious Florentine^ that the celebrated poems 232 MINUTE PHILOSOPHER. [Dial. V.] of TaJTo and Ariojlo are like two gardens, the one of cucum- bers, the other of melons. In the one you fhall find few bad, but the beft are not a very good fruit \ in the other much the greater part are good for nothing, but thofe that are good are excellent. Perhaps the fame comparifon may hold good between the Englijh and fome of their neighbors. Alc. — But fuppofe we fhould grant, that the chriftlan religion and its feminaries might have been of ufe, in pre- ferving or retrieving polite arts and letters ; what then ? Will you make this an argument of its truth ? Cri. — I will make it an argument of prejudice and in- gratitude in thofe Minute Philofophers, who obje£l: dark- nefs, ignorance, and rudenefs, as an efFe£t of that very thing, which, above ail others, hath enlightened and ci- vilized, and embellifhed their country : which is as truly indebted to it for arts and fciences (which nothing but re- ligion was ever known to have planted in fuch a latitude) as for that general fenfe of virtue and humanity, and the belief of a Providence and future ftate, which all the ar- gumentation of IMinute Piiilofophers hath not yet been able to abolifh. XXVII. Alc. — It is ftrange you fhould ftill perfift to argue, as if all the gentlemen of our fe£t were enemies to virtue, and downrigh atheiits : Though I have aflured you of the contrary, and that we have among us feveral, wh > profefs tbemfelves in the interefls of virtue and natu- ral religion, and have alfo declared, that I myfelf do now argue upon that foot. Cri. — How can you pretend to be in the intereft of natural religion, and yet be profeffed enemies of the chrif- ftian, the only cfliabHfhed religion which includes what ever is excellent in the natural, and which is the only means of making thofe precepts, duties, and notions, fo [Dial. V.] MINUTE PHILOSOPHER. 233 called, become reverenced tliroughoiit the world ? Would not he be thought weak or infincere, who (hould go about to perfuade people, that he was much in the inter- efts of an earthly monarch ; that he loved and admired his government ; when at the fame time he (hewed him- felf on all occafions, a mod bitter enemy of thofe very perfons, and methods, which, above all others, contribu- ted moft to his fervice, and to make his dignity known and revered, his laws obferved, or his dominion extended ? And is not this what Minute Philofophers do, while they fet up for advocates of God and religion, and yet do all they can to difcredit chriftians and their worfhip ? It muft be owned, indeed, that you ar^ue againft chriftianity, as the caufe of evil and wickednefs in the world : But with fuch arguments, and in fuch a manner, as might equally prove the fame thing of civil government, of meat and drink, of every faculty and profeffion, of learning, of eloquence, and even of human reafon itfelf. After all, even thofe of your fe£b who allow themfelves to be called deifts, if their notions are thoroughly examined, will, I fear, be found to include little of religion in them. As for the Providence of God, watching over the condu£l of human agents, and difpenfmg bleflings or chailifements, the immortality of the foul, a final judgment, and future ilate of rewards and punifhm.ents ; how few, if any, of your free-thinkers have made it their endeavor to poflefs men's minds with a ferious fenfe of thofe great points of natural religion ! How many, on the contrary, endeavor to render the belief of them doubtful or ridiculous ! It muft be owned, there may be found men, that, without any regard to thefe points, make fome pretence to reli- gion : But who can think them in earneft ? You (hall fometimes fee, the very ringleaders of vice and profane- nefs write like men, that would be thought to have virtue and piety at heart. This may perhaps prove them incon- F f 234 MINUTE PHILOSOPHER. [Dial. V.] (iftcnt uTiters, but can never prove them to be innocent. When a man's declared principles and peculiar tenets are utterly fubverfive of thofe things -, whatever fuch a one faith of virtue, piety, and religion, will be underftood as mere difcretion and compliance with common forms. Lys. — To fpeak the truth, I, for my part, had never any liking to religion of any kind, either revealed or un- revealed : And I dare venture to fay the fame for thofe gentlemen of our fe61: that I am acquainted with, having never obferved them guilty of fo much meannefs, as even to mention the name of God with reverence, or fpeak with the leaft regard of piety, or any fort of worfhip. There may, perhaps, be found one or two formal preten- ders to enthufiafm and devotion, in the way of natural religion, who laughed at chriftians for publifhing hymns and meditations, while they plagued the world with as bad of their own : But the fprightly men make a jell of all this. It feems to us mere pedantry. Sometimes, in- deed, in good company one may hear a word dropt in commendation of honor and good-nature : But the for- mer of thefe, by ConmiJfeurSy is always underftood to mean nothing but fafhion : As the latter is nothing but temper and conftitution, which guides a man juft as appe- tite doth a brute. XXVIII. And after all thefe argument^ and notions, which beget one another without end, to take the matter fhort : Neither I nor my friends, for our fouls, could ever comprehend, why man might not do very well, and gov- ern himfelf without any religion at all, as well as a brute, which is thought the fiUier creature of the two. Have brutes inftin£t:s, fenfes, appetites, and paflions, to fteer and conduft them ? So have men, and reafon, over and above, to confult upon occafion. From thefe premifes we conclude, the road of human life is fufficiently lighted without religion. [Dial. V.] MINUTE PHILOSOPHER. 23^ Cri. — Brutes having but fmall power, limited to things prefent or particular, are fufficlently oppofed and kept in order, by the force or faculties of other animals, and the Ikill of man, without confclence or religion : But con- fclence Is a neceffary balance to human reafon, a faculty of fuch mighty extent and power, efpeclally toward mif- chief. Befides, other animals are, by the law of their na- ture, determined to one certain end, or kind of being, without inclination or means either to deviate or go beyond it. But man hath in him a will and higher principle ; by virtue whereof he may purfue different or even contra- ry ends ; and either fall fhort of, or exceed the perfeftion natural to his fpecies In this world ; as he is capable, ci- ther by giving up the reins to his fenfual appetites, of degrading himfelf Into the condition of brutes, or elfe, by well ordering and improving his mind, of being tranf- formed into the fimilitude of angels. Man alone, of all animals, hath underftanding to know his God. What avalleth this knowledge, unlefs it be to enoble man, and ralfe him to an imitation and participation of the Divinity ? Or what could fuch enoblement avail, if to end with this life ? Or how can thefe things take effedt, without reli- gion ? But the points of vice and virtue, man and beaft, fenfe and intellect, have been already at large canvaffed. What ! Lyftcles, would you have us go back where we were three or four days ago ? Lys. — By no means : I had much rather go forward, and make an end as foon as poflible. But to fave trouble, give me leave to tell you, once for all, that, fay what you can, you (hall never perfuade me, fo many ingenious agree- able men are in the wrong, and a pack of fnarling four bigots in the right. XXIX. Cri.— -O Lyficlesy I neither look for religion among bigots, nor reafon among libertines j each kind 2q6 MINUTE PHILOSOPHER. [Dial. V.] difgrace their feveral pretenfions : the one owning no re- gard even to the plained and moft important truths, "U'hiic the others exert iin angry zeal for points of leaft concern. And farely whatever there is of filiy, narrow, and uncharitable in the bigot, the fame is in great meafure to be imputed to the conceited ignorance, and petulant profanenefs of the Ubertine. And it is not at all unlikely, that as Hbcrtines make bigots, fo bigots (liould make liber- tines, the extreme of one party being ever obferved to produce a contrary extreme of another. And although, while thefe adveriarles draw the rope of contention, rea- fon and religion are often called upon : Yet are they per^ haps very little confidered or concerned in the ccnteft. Lyficlesy injdead of anfwering Critoy turned fhort upon Alciphron, It was always my opinion, faid he, that no- thing could be fillier than to think of deftroying chriftian- ity, by crying up natural religion. Whoever thinks highly of the one, can never, with any confiffcency, think mean- ly of the other ; it being very evident, that natural reli- gion, without revealed, never v/as and never can be ef- tabliflied or received any where, but in the brains of a few idle fpeculative men. I was aware what your conceflions would come to. The belief of God, virtue, a future fcate, and fuch fine notions are, as every one may fee with half an eye, the very bafis and corner-ftone of the chriftian religion. Lay but this foundation for them to build on, and you Ihall foon fee what fuperftru6lures our men of divinity will raife from it. The truth and impor- tance of thofe points once admitted, a man need be no conjurer to prove, upon that principle, the excellency and ufefulnefs of the chriftian religion : And then, to be fure, there muft be priefts to teach and propagate this ufeful religion : And if priefts, a regular fubordination, without doubt, in this worthy fociety, and a provifion for their maintenance : Such as may enable them to perform all [Dial. V.] MINUTE PHILOSOPHER. 237 their rites and ceremonies with decency, and keep' their facred chara6i:er above contempt. And the plain confe- quence of all this is, a confederacy between the prince and the priefthood, to fubdue the people : So we have let in at once upon us, a long train of ecclefiaftical evils, prieft- craft, hierarchy, inquifition. We have loft our liberty and property, and put the nation to vaft expence, only to purchafe bridles and faddles, for their own mouths and their own backs. XXX. This being fpoke with fome fharpnefs of tone, and an upbraiding air, touched Alciphron to the quick, who replied nothing, but Iliewed confufion in his looks. Crito fmiling, looked at Euphranor and me, then cafting an eye on the two philofophers, fpoke as follows : If I may be admitted to interpofe good offices, for prevent- ing a rupture between old friends and brethren, in opinion, I would obferve, that in this charge of Lyficlesy there is fomething right, and fomething wrong. It feems right to aflert as he doth, that the real belief of natural rehgion will lead a man to approve of revealed : But it is as wrong to ailert, that inquifitions, tyranny, and ruin, muft fol- low from thence. Your free-thinkers, without offence be it faid, feem to miftake their talent. They imagine ftrongly, but reafon weakly \ mighty at exaggeration, and jejune in argunient ! Can no method be found, to relieve them from the terror of that fierce and bloody ani- mal, an En^liJJj parfon .? Will it not fuffice to pare his tal- ons without chopping off his fingers .'' Then they are fuch wonderful patriots for liberty and property ! When I hear thefe two words in the mouth of a Minute Philofopher, I am put in mind of the Tejle di Ferro at Rome. His holi- nefs, it feems, not having power to affign penfions on Spaniflj benefices to any but natives of Spairiy always keeps at Rome two Spaniardsy called Tefte di Ferro,, who have 238 MINUTE PHILOSOPHER. [Dial. V.] the name of all fuch penfions, but not the profit, which goes to Italians. As we may fee every day, both things and notions placed to the account of liberty and property, which in reality neither have, nor are meant to have, any (hare in them. "What ! Is it impoffible for a man to be a chriftian, but he muft be a flave ? Or a clergyman, but he muft have the principles of an inquifitor ? I am far from fcreeningand juflifying appetite of domination or tyrannical power in ccclefiaftics. Some, who have been guilty in that refpecS:, have forely paid for it, and it is to be hoped they always will. But having laid the fury and folly of the ambitious prelate, is it not time to look about and fpy whether, on the other hand, fome evil may not pofllbly accrue to the ftate, from the overflowing zeal of an inde- pendent whig ? This I may affirm, without being at any pains to prove it, that the worft tyranny this nation ever felt, was from the hands of patriots of that ftamp. XXXI. Lys. — I do not know. Tyranny is a harfti word, and fometimes mifapplied. When fpirited men of independent maxims create a ferment, or make a a change in the ftate ; he that lofeth is apt to confider things in one light, and he that wins in another. In the mean time, this is certainly good poficy, that we fliould be frugal of our money, and referve it for better ufes, than to expend on the church and religion. Cri. — Surely the old apologue of the belly and mem- bers need not be repeated to fuch knowing men. It (hould feem as needlefs to obferve, that all other ftates, which ever made any figure in the world for wifdom and polite- nefs, have thought learning defcrved encouragement, as well as the fword : that grants for religious ufes were as fitting as for knights fervice : and foundations for propa- gating piety, as necelTary to the public welfare and de- [Dial. V.] MINUTE PHILOSOPHER. 239 fence, as either civil or military eftablilhments. In for- mer times, when the clergy were a body much more nu- merous, wealthy, and powerful : when in their Hate of celibacy they gave no pledges to the public : when they enjoyed great exemptions and privileges above their fel- low fubjects : when they owned obedience to a foreign potentate, the cafe was evidently and widely different from what it is in our days. And the not difcerning, or not owning this difference, is no proof either of faga- city or honefty in the Minute Philofophers. But I afk, who are at this expenfe, and what is this expenfe fo much complained of ? Lys. — As if you had never heard of church-lands and tithes ! Cri. — But I would fain know, how they can be charg- ed as an expenfe, either upon the nation, or private men. Where nothing is exported, the nation lofeth nothing : and it is all one to the public, whether money circulates at home through the hands of a vicar or a fquire. Then as for private men, who, for want of thought, are full of complaint about the payment of tithes ; can any man juflly complain of it as a tax, that he pays what never belonged to him ? The tenent rents his farm with this condition, and pays his landlord proportionably lefs, than if his farm had been exempt from it : So he lofeth no- thing ; it being all one to him whether he pays his paf- tor or his landlord. The landlord cannot complain that he has not what he hath no right to, either by grant, pur- chafe, or inheritance. This is the cafe of tithes : and as for the church-lands, he furely can be no free-thinker, nor any thinker at all, who doth not fee that no man,, whether noble, gentle, or plebeian, hath any fort of right or claim to them, which he may not, with equal juftice, pretend to all the lands in the kingdom. Lys. — At prefent indeed we have no right, and that is our complaint. 240 MINUTE PHILOSOPHER. [Dial. V.] Cri. — You would have then what you have no right to. Lys. — Not fo neither : what we would have is, firft a right conveyed by law, and, in the next place, the lands by virtue of fuch right. Cri. — In order to this, it might be expedient, in the firft place, to get on a£t paiTed for excommunicating from all civil rights every man that is a chriftian, a fcholar, and wears a black coat, as guilty of three capital offences againft the public weal of this realm. Lys. — To deal frankly, I think it would be an excel- lent good aft. Cri. — It would provide at once for feveral deferving men, rare artificers in wit, and argument, and ridicule ! who have, too many of them, but fmall fortunes, with a great arrear of merit towards their country, which they have fo long enlightened and adorned gratis. EupH. — Pray tell me, Lyficles, are not the clergy le- gally pofleffed of their lands and emoluments ? Lys. — Nobody denies it. EupH. — Have they not been poffefled of them from time immemorial } Lys. — ^This too I grant. EuPH. — They claim then by law and ancient prefcrip- tion. Lys. — They dc. EupH. — Have the oldell families of the nobility a bet- ter title ? Lys. — I believe not. It grieves me to fee many over- grown eftates in the hands of ancient families, on account of no other merit, but what they brought with them into the world. EuPH. — May you not then as well take their lands too, and beftow them on the Minute Philofophers, as perfons of more merit } tDfAL. v.] MINUTE PHILOSOPHER. 2^1 Lys. — So much the better. This enlarges our view, and opens a new fcene : It is very delightful, in the con- templation of truth, to behold how one theory grows out of another. Alc. — Old P^tus ufed to fay, that if the clergy were deprived of their hire, we fhouid lofe the moft popular argument againft them. Lys. — But fo long as men live by religion, there will never be wanting teachers and writers in defence of it. Cri. — And how can you be fure they would be want- ing, though they did not live by it, fince it is well known chriflianity had its defenders, even when men died by it ^ Lys. — One thing I know, — there is a rare nurfery of young plants growing up, who have been carefully guard- ed againft every air of prejudice, and fprinkled with the dew of our choiceft principles : mean while, wifhes are wearifome : and, to our infinite regret, nothing can be done, fo long as there remains any prejudice in favor of old cuftoms, and laws, and national conftitutions, which, at bottom, we very well know, and can demonftrate, to be only words and notions. XXXII. But I can never hope, Cr'iio, to make you think my fchemes reafonable. We reafon each right up- on his own principles, and fnall never agree till we quit our principles, which cannot be done by reafoning. We all talk of juft, and right, and wrong, and public good, and all thofe things. The names may be the fame, but the notions and conclufions very diiterent, perhaps dia- metrically oppoute : and yet each may admit of clear proofs, and be inferred by the fame way of reafoning. For inilance, the gentlemen of the club which I frequent, define man to be a fociable animal : confequently we ex- clude from this difinition all thofe human creatures, of whom it may be faid, v/e had rather have their room G rr 242 MINUTE PHILOSOPHER. [Dial. V.] than their company. And fuch, though wearing the ihape of man, are to be efteemed in all account of reafon, not as men, but only as human creatures. Hence it plainly follows, that men of pleafure, men of humour, and men of wit, are alone properly and truly to be con- iidered as men. Whatever, therefore, conduceth to the emolument of fuch, is for the good of mankind, and confequently very juft and lawful, although feeming to be attended with lofs or damage- to other creatures : inafmuch as no real injury can be done in life or property to thofe, who know not how to enjoy them. This we liold for clear and well conne<5led reafoning. But others may view things in another light, affign different definitions, draw other inferences, and perhaps confider, what we fuppofe the top and flower of the creation, only as a wart or excrefcence of human nature. From all which there mud enfue a very different fyftem of morals, politics, rights, and notions. * Cri. — If you have a mind tfo argue, we will argue : If you have more mind to j eft, we will laugh with you. Lys. — — ■ -'Ridentcm d'lcere verum ^lid vetat P This partition of our kind into men and human creatures, puts me in mind of another notion broached by one of our club, whom we ufed to call the Pythagorean. XXXIII. He made a threefold partition of the human fpecies, into birds, beafts, and fifties, being of opinion that the road of life lies upwards, in a perpetual afcent through the fcale of being : In fuch fort, that the fouls of infects, after death, make their fecond appearance in the (hape of perfe^: animals, birds, beafts, or fifties ; which, upon their death, are preferred into human bodies, and, [Dial. V.] MINUTE PHILOSOPHER. 243 in the next ftage, into beings of a higher and more psrfecl kind. This man we coniidered at firft as a fort of here- tic; becaufe his fcheme feemed not to confilt with our fundamental tenet, the mortahty of the foul : But he juf- tified the notion to be innocent, inafniuch as it included nothing of reward or punifliment, and was not proved by any argument, which fuppofed or implied either incorpo- real fpirit, or Providence, being only inferred, by way of analogy, from what he had obferved in human aiFairs, the court, the church, and the army; v/herein the ten- dency is always upwards from lower pofts to higher. Ac- cording to this fyftem, the fifnes are thofe men who fwim in pleafure, fuch as petits matures, bons vivansy and honefc fellows. The beafts are dry, drudging, covetous, rapacious folk, and all thofe adidled to care and bufinefs like oxen, and other dry land animals, which fpend their lives in labor and fatigue. The birds are airy, notional men, enthufiafts, projectors, poets, philofophers, and fuch like. In each fpecies every individual retaiifing a tincSlure of his former flate, which conftitutes what is called genius. If you allc me which fpecies of mankind I like beft, I anfwer, the flying filh : that is, a man of animal enjoyment, v/ith a mixture of whim. Thus you fee we have our creeds and our fyftems, as well as graver folks : with this difference, that they are not ilrait-laced, but fit eafy, to be flipped off or on, as humour or occafion ferves. And now I can, with the greateft equinimity imaginable, hear my opinions argued againft, or confuted. XXXrV. Alc. — -It were to be wifiied all men were of that mind. But you fliall find a fort of men, whom I need not name, that cannot bear with the leaft temper, to have their opinions examined, or their faults cenfured. — They are againft reafon, becaufe reafon is againft them. For our parts, we are all for liberty of confcience. If 244 MINUTE PHILOSOPHER. [Dial. V.l our tenets are abfurd, we allov;^ them to be freely argued and infpe^led : and, by a parity of reafon, we might hope to be allowed the fame privilege, with refpe£t to the opi- nions of other men. Cri. — O Alciphron 1 Wares that will not bear the light are juftly to be fufpe6led. Whatever, therefore, moves you to make this complaint, take my word, I never will : But as hitherto I have allowed your reafon its full fcope, fo for the future I always fliall. And, though I cannot approve of railing or declaiming, not even in my- felf, whenever you have fliewed me the way to it : yet this I will anfwer for, that you fhall ever be allowed to reafon as clofely and as llrenuoufly as you can. But, for the love of truth, be candid, and do not fpend your ilrength, and our time, in points of no fignificancy, or foreign to the purpofe, or agreed between us. We al- low that tyranny and llavcry are bad things : but why iliould we apprehend them from the clergy at this time ? Rites and ceremonies, we own, are not points of chief moment in religion : but why fhould we ridicule things, in their own nature, at lead indifferent, and which bear the (tamp of fupreme authority ? That men, in divinity, as well as other fubjeds, are perplexed with ufelefs dif- putes, and are like to be fo as long as the world iafts, I freely acknowledge : But why rnuft all the human weak- jicfs and millakes of clergymen be imputed to wicked de- figns ? Why indifcriminately abufe their chara£l:er and tenets ? Is this like candor, love of truth, free-thinking } It is granted there may be found, now and then, fpleen and ill-breeding in the clergy : But are not the famie faults incident to Englifi laymen, of a retired education and country life ? I grant there is infinite futility in the fchoolmen : But I deny that a volume of that doth fo much mifchief, as a page of Minute Philofophy. That weak or wicked men fhould^ by favor of the world, creep [Dial. V.] MINUTE PHILOSOPHER. 245 into power and high fiations in the church, is nothing wonderful : and that, in fuch ftations, they fhould behave like themfelves, is natural to fuppofe. But all the while it is evident, that not the golpel, but the world ; not the fpirit, but the flefh ; not God, but the devil, puts them up- on their unworthy atchievements. We make no difficulty to grant, that nothing is more infamous than vice and ig- norance in a clergyman i nothing more bafe than a hypo- crite, more frivolous than a pedant, more cruel than an inquifitor. But it mufb alfo be granted by you, gentle- men, that nothing is more ridiculous and abfurd, than for pedantic, ignorant and corrupt men, to call the firft ftone, at every fhadow of their own defc6is and vices in other men. XXXV. Alc— When I conGder the deteftable ftate of flavcry and fuperltition, I feel my heart dilate and expand itfelf to grafp that ineflimable blefTmg of independent liberty. This is the facred and high prerogative, the very life and health of our Ehglijh conflitution. You muft not, therefore, think it ft range, if with a vigilant and curi- ous eye, we guard it againft the minuteft appearance of evil. You muft even fuffer us to cut round about, and very deep, and make ufe of the magnifying glafs, the bet- ter to view and extirpate every the leaft fpeck, which fhall difcover itfelf in what we are careful and jealous to prefervc, as the apple of our eye. Cri.— As for unbounded liberty, I leave it to favages, among whom alone I believe it is to be found : But, for the reafonable legal liberty of our conftitution, I moft heartily and fincerely wifn it may for ever fubfift and flourifti among U3. You and all other EngUfhmen cannot be too vigilant, or too earneft, to preferve this goodly frame, or to curb and difappoint the wicked ambition .of whoever, layman or ecclefiaftic, fliall attempt to change our free and gentle government into a flavifh or 24^ MINUTE PHILOSOPHER. [Dial. V.] fevere one. But what pretext can this afford for your attempts againfl religion, or indeed, how can it be con- fident with them ? Is not the proteftant religion a main part of our legal conilitution ? I remember to have heard a foreigner remark, that we of this ifiand were very good proteftants, but no chriflians. But whatever Minute Phi- lofophers may wiih, or foreigners fay, it is certain our laws fpeak a diiFerent language. Alc. — This puts me in mind of the wife reafoning of a certain fage magiftrate, who, being preffed by the raillery and arguments of an ingenious man, had irothing to fay for his religion, but that ten millions of people, inhabiting the fame ifland, might, whether right or wrong, if they thought good, eflablilh laws for the worfhipping of God in their temples, and appealing to him in their courts of juftice. And that in cafe ten thoufand ingenious men fhould publicly deride and trample on thofe laws, it might be juft and lawful for the fai<l ten millions to expel the faid ten thoufand ingenious men out of their faid ifland. EuPH. — And pray, what anfwer would you make to this remark of the fage magiftrate ? Alc— -The anfwer is plain. By the law of nature, which is fuperior to all pofitive inftitutions, wit and knowl- edge have a right to command folly and ignorance. I fay, ingenious men have, by natural right, a dominion over fools. EuPH. — What dominion over the laws and people of Great Britairiy Minute Philofophers may be in titled to by nature, I (hall not difpute, but leave to be confidered by the public. Alc. — This doctrine, it muft be owned, was never thoroughly underftood before our own times. In the laft age, Hobhes and his followers, though otherwife very great men, declared for the religion -of the magiftrate ; Probably becaufe they were afraid of the magiftrate : But times are changed, and the magiftrate may now be afraid of us. [Dial. V.] MINUTE PHILOSOPHER. 247^ Cri. — I allow the maglftrate may well be afraid of you in one fenfe, I mean afraid to truft you. This brings to my thoughts a paflage on the trial of Leander for a capital offence. That gentleman having picked out and excluded from his jury, by peremptory exception, all but fome men of falhion and pleafure, humbly moved, when Dorcon was going to kifs the book, that he might be required to declare upon honour, whether he believed either God or gof- pel. Dorcon^ rather than hazard his reputation as a man of honour and free-thinker, openly avowed, that he believed in neither. Upon which, the court declared him unfit to ferve" on a jury. By the fame reafon, fo many were fet afide, as made it neceffary to put off the trial. "We are very eafy, replied Alciphroriy about being trufted to ferve on juries, if we can be admitted to ferve in lucrative employments. Cri. — But what if the government iliould injoin, that every one, before he is fworn into office, fliould make the fame declaration which Dorcon was required to make ? Alc. — God forbid ! I hope there is no fuch defign on foot. Cri. — Whatever defigns may be on foot, thus much is certain ; the chriftian reformed religion is a principal part and corner-ilone of our free conftitution ; and I ver- ily think, the only thing that makes us deferving of free- dom, or capable of enjoying it. Freedom is either a blefling or a cure, as men ufe it. And to me it feems, that if our religion were once deftroyed from among us, and thofe notions, which pafs for prejudices of a chriftian education, erafed from the minds of Britons^ thebeil thing that could befal us would be the lofs of our freedom. — Surely a people wherein there is fuch reftlefs am- bition, fuch high fpirits, fuch animofity cf faction, fo great interefts in conteft, fuch unbounded licence of fpeech and prefs, amidft fo much wealth and luxury, nothing but thofe veteres avia, which you pretend to extirpate, could have hitherto kept from ruin. 248 MINUTE PHILOSOPHER. [Dial. V.] XXXVI. Under the chriftian religion this nation hath been greatly improved. From a fort of favages we have grown civil, polite, and learned. We have made a de- cent and noble figure, both at home and abroad. And, as our religion decreafeth, I am afraid we fhall be found to have declined. Why then (liould we perfift in the dan- gerous experiment } . Alc. — One would think, Crito, you had forgot the many calamities occafioned by churchmen and religion. Cri. — And one would think, you had forgot what was anfvvered this very day to that objection. But not to repeat eternally the fame things, I ihail obferve in the firft place, that if we reflect on the paft ftate of chriftendom, and of our own country in particular, with our feuds and factions fubfifting, while we were all of the fame religion, for in- llance, that of the white and red rofes, fo violent and bloody, and of fuch long continuance ; we can have no affurance that thofe ill humors, which have fince fhewn themfelves under the malk of religion, would not have broke out with feme other pretext, if this had been want- ing. I obferve in the fecond place, that it will not fol- low, from any obfervations you can make on our hillory, that the evils, accidentally occafioned by religion, bear any proportion either to the good effefts it hath really pro- , duced, or the evils it hath prevented. Laftiy, I obferve, that the beft things may, by accident, be the occafion of evil ; which accidental effe£l is not, to fpeak properly and truly, produced by the good thing itfelf, but by fome evil thing, which, being neither part, property, nOr efFeft of it, happens to be joined v/ith it. But I (hould be alham- ed to infift and enlarge on fo plain a point. Certainly whatever evils this nation might have formerly fuftained from fuperftition, no man of common fenfe will fay, the evils felt, or apprehended at prcfent, are from that quarter. Piieftcraft is not the reigning diilemper at this day. And [Dial. V.] MINUTE PHILOSOPHER. 249 it will be owned, that a wife man, who takes upon him to be vigilant for the public weal, fliould touch proper things at proper times, and not prefcribe for a furfeit when the diftemper is a confumption. Alc. — I think we have fufficiently difcufled the fub- jc£t of this day's conference. And now, let Lyjicles take it as he will, I muft, in regard to rny own character, as a fair impartial adverfary, acknowledge there is fomething in what Crito hath faid, upon the ufefulnefs of the chrif- tian religion. I will even own to you that fome of our feet are for allowing it a toleration. I remember, at a meeting of feveral ingenious men, after much debate, we came fucceffively to divers refolutions. The firft was, that no religion ought to be tolerated in the flate : But this, on more mature thought, was judged impracticable. The fecond was, that all religions iliould be tolerated, but none countenanced except atheifm : But it was apprehend- ed, that this might breed contentions among the lower fort of people. We came, therefore, to conclude, in the third place, that fome religion or other fhould be eftab- iiftied for the ufe of the vulgar. And, after a long difpute what this religion (hould be, Lyfis^ a brifk young man^ perceiving no figns of agreement, propofed, that the prefent religion might be tolerated, till a better was found. But allowing it to be expedient, I can never think it true, fo long as there lie unanfwerable obje(9:ions againft it, which, if you pleafe, I fhall take the liberty to propofe at our next meeting. To which we all agreed. H Ii T H E SIXTH DIALOGUE. I. Points agreed. II. Sundry Pretences to Revelation. III. Uncertainty of Tradition. IV. Object and Ground of Faith. V. SQ7ne Books difputed^ others evidently fpurious, VI. Stile and Compofition of Holy Scripture. VII. Dif- fculties occurring therein. VIII. Ohfcurity not always a DefeB. IX. Infpiration neither impoffihle nor abfurd. X. OhjeBions from the Form and Matter of Divine ReV' elation^ confidered. XI. Infidelity an FffeEi of Narrow- nefs and Prejudice. XII. Articles of Chrrjlian Faith not unreafonable. XIII. Guilt the natural Pare7it of Fear. XIV. Things unknown, reduced to the Standard of what JHen know. XV. Prejudices againft the Iticartiatioit of the Son of God. XVI. Ignoratice of the divine Econo- my, a Source of Difficulties. XVII. Wifdom of Gody Foolifknejs to Man. XVIII. Reajlny no blind Guide. XIX. Ufefalnefs of Divine Revelation. XX. Prophe- cies, whence ohfcure. XXI. Eaflern Accounts of time older than the Mofaic. XXII. The Humor of Egyptians, AfTyrians, Chaldeans, and other Nations extending their Antiquity beyond Truth, accounted for. XXIII. Reofons confirming the Mofaic Account. XXIV. Profane Hiflo- rians inconfiflent. XXV. Celfus, Prophyry, and Jul- ian. XXVI. The Tefimony of Jofephus confidered. XXVII. Attcfation of Jews and Gentiles to Chrijlianity. XXVIII. Forgeries and Herefies. XXIX. Judgment and Attention of Minute Philofophers. XXX. Faith and Miracles. XXXI. Probable Arguments a fufficient Ground of Faith. XXXII. The Chrijlian Religion able tejland the Teji of rational Inquiry. [Dial. VI.] MINUTE PHILOSOPHER. 251 J_ HE following day being Sunday, our philofophers lay long in bed, while the reft of us went to church in the neighboring town, where we dined at Euphratior'sy and after evening fervice returned to the two philofophers, whom we found in the library. They told us, that, if there was a God, he was prefent every where, as well as at church ; and that if we had been ferving him one way, they did not neglect to do as much another ; inafmuch as a free exercife of reafon muft be allowed the molt accept- able fervice and worfhip, that a rational creature can of- fer to its Creator. However, faid Alciphroriy if you, gentlemen, can but folve the difficulties which I fhall pro- poie to-morrow morning, I prom.ife to go to church next Sunday. After fome general converfation of tliis kind, we fat down to a light fupper, and the next m-orning af- fembled at the fame place, as the day before : Where be- ing all feated, I obferved, that the foregoing week our conferences had been carried on for a longer time, and with lefs interruption than I had ever known, or well could be, in town : Where men's hours are fo broken by vifits, bufinefs, and amufements, that whoever is content to forni his notions from converfation only, muft needs have them very (battered and imperfect. And what have we got, replied Alciphron, by all thefe continued confer- ences ? For my part, I think myfelf juft where I was, with refpe6t to the main point that divides us, the truth of the chriftian religion. I anfwered : That fo many points had been examined, difcufled, and agreed between him and his adverfaries, that I hoped to fee them come to an intire agreement in the end. For, in the firit place, faid I, the principles and opinions of thofe who are called free-thinkers, or Minute Philofophers, have been pretty clearly explained. It hath been alfo agreed, that vice is not of that benefit to the nation, which fome men ima- \ 2s2 MINUTE PHILOSOPHER. [Dial. VI.] mne : That virtue is highly ufeful to mankind : But that the beauty of virtue is not alone fufHcient to engage them in the pradife of it : That, therefore, the beUef of a God and Providence ought to be encouraged in the ftate, and tolerated in good company, as an ufeful notion. Further, it hath been proved that there is a God : That it is reafon- able to v/orfliip him : And that the vi'orfliip, faith, and principles prefcribed by the chriftian reiigicn have an ufe- ful tendency. Admit, replied Alciphrotiy addrelTmg him- ie!f to Crito, all that Dion faith to be true, yet this doth not hinder my being juft where I v^^as, vi'ith refpeft to the main point. Since there is nothing in all this that proves the truth ef the chridian religion : Though each of thofe particulars enumerated, may, perhaps, prejudice in its favor. I am, therefore, to fufpecl myfelf at prefent for a prejudiced perfon •, prejudiced, I fay, in favor of chridianity. This, as I am a lover of truth, puts me up- on my guard againft deception. I muft, therefore, look fnarp, and well confider every ftep I take. II. Cri. — You m.ay remember, Akiphron, you propo- fed for the fubje£l: of cur prefent conference the confider- ation of certain difficulties and objedions, which you had to offer againft the chriftian religion. We are now ready to hear and confider whatever you fhall think fit to produce of that kind. Atheifm, and a wrong notion of chrif- tianity, as of fometliing hurtful to mankind, are great prejudices; the removal of which may difpofe a man to .argue with candor, and fubm.it to reafonable proof : But the removing prejudices againft an opinion, is not to be reckoned prejudicing in its favor. It may be hoped, there- fore, that you will be able to do juftice to your caufe, without being fond of it. Alc. — O Crito ! That man may thank his ftars to whom nature hath given a fublime foul, who can raife himfelf [Dial. VI.] MINUTE PHILOSOPHER. 253 above popular opinions, and, looking down on the herd of mankind, behold them fcattered over the furface of the vi^hole earth, divided and fubdivided into numberlefs nations and tribes, differing in notions and tenets, as in language, manners, and drefs. The man who takes a general view of the world and its inhabitants, from this lofty (land, above the reach of prejudice, fe ems to breathe a purer air, and to fee by a clearer light : But how to im- part this clear and extenfive view to thofe who are wan- dering beneath in the narrow dark paths of error. This indeed is a hard talk : Yet hard as it is, I fhail try if by ;iny means, Clara tu<£ pojjim pnzpandere lumifia menii. Lucret. Know then, that all the various cafts or fe£ls of the fons of men have each their faith, and their religious fyftem, germinating and fprouting forth from that common grain of enthufiafm, which is an original ingredient in the com- pofition of human nature. They ihall each tell of inter- courfe with the invifible world, revelations from Heaven, divine oracles, and the likr. All which pretenfions, when I regard with an impartial eye, it is impoflible I fhould af- fent to all, and I find within myfelf fomething that with- holds me from afTenting to any of them. For although I may be willing to follow, fo far as common fenfe and the light of nature lead ; yet the fame reafon, that bids me yield to rational proof, forbids me to admit opinions without proof. This holds in general againft all revela- tions whatft:)ever. And be this my firft objecSlion againft the chriflian In particular. Cri. — As this obje6lion fuppofes there is no proof or reafon for believing the chriftian revelation, if good rea- fon can be afTigtied for fuch belief, it comes to nothing. Now I prefume you will grant, the authority of the re- 254 MINUTE PHILOSOPHER. [Dial. VI.] porter Is a true and proper reafon for believing reports : And the better this authority, the jufter claim it hath to our aflent : But the authority of God, is, on all accounts, the beft : Whatever, therefore, comes from God, it is moft reafonabie to believe. III. Alc. — This I grant, but then It muft be proved to come from God. Cri. — And are not miracles, and the accompliftiments of prophecies, joined with the excellency of its doctrines, a fufficient proof that the chriftian religion came from Godf Alc. — Miracles, indeed, would prove fomething ; but what proof have we of thefe miracles .? Cri. — Proof of the fame kind that we have, or can have, of any fafts done a great way off, and a long time ago. We have authentic accounts tranfmitted down to us from eye-witneffes, whom we cannot conceive tempt- ed to impofe upon us by any human motive whatfoever : inafmuch as they a£i:ed therein contrary to their interefts, their prejudices, and the very principles in which they had been nurfed and educated. Thefe accounts were confirmed by the unparalleled fubverfion of the city of Jerufalemy and the difperfion of the Jeivi/h nation, which is a (landing teftimony to the truth of the gofpel, particu- larly of the predictions of our blefled Saviour. Thefe accounts, within lefs then a century, were fpread through- out the world, and believed by great numbers of people. Thefe fame accounts were committed to v/riting, . tranfla- ted into feveral languages, and handed down with the fame refpeCt and confent of chriflians in the mofl diftant churches. Do you not fee, faid Alciphron, flaring full at Crito, that all this hangs by tradition .'^ And tradition, take my word for it, gives but a weak hold : It is a chain, whereof the firft links may be flronger than flecl, [Dial. VI.] MINUTE PHILOSOPHER. 255 and yet the laft weak as wax, and brittle as glafs. Ima- gine a pi£lure copied fucceffively by an hundred painterSj one from another j how like muft the laft copy be to the original ! How lively and diftin6t will an image be, af- ter an hundred reflexions between two parallel mirrours I Thus like, and thus lively, do I think a faint vanilhing tradition, at the end of fixteen or feventeen hundred years. Some men have a falfe heart, others a wrong head : and where both are true, the memory may be treacherous. Hence there is ftill fomething added, fome- thing omitted, and fomething varied from the truth : And the fum of many fuch additions, deductions and al- terations, accumulated for feveral ages, doth, at the foot of the account, make quite another thing. Cri. — Ancient fa(^s we may know by tradition, oral or written : And this latter we may divide into two kinds, private and public, as writings are kept in the hands of particular men, or recorded in public archives. Now all thefe three forts of tradition, for ought I can fee, concur to atteft the genuine antiquity of the gofpels. And they arc ftrengthened by collateral evidence from rites inftitu- ted, feftivals obferved, and monuments ereCled by anci- ent chriftians, fuch as churches, baptifteries, and fepul- chres. Now, allowing your objection holds againft oral tradition, fingly taken, yet I can think it no fuch difficult thing to tranfcribe faithfully. And things once commit- ted to writing, are fecure from flips of memory, and may with common care be preferved intire fo long as the manu- fcript lafts : And this, experience (hews, may be above a thoufand years. The Alexandrine manufcript is allowed to be above twelve hundred years old : and it is highly probable there were then extant copies four hundred years old. A tradition, therefore, of above fixteen hundred years, need have only two or three links in its chain. — And thefe links, notwithftanding that great length of 2S<5 MINUTE PHILOSOPHER. [Dial. VI.] time, may be very found and intire. Since no reafona- ble man will deny, that an ancient manufcript may be of much the fame credit now, as when it was firft written. We have it on good authority, and it feems probable that the primitive chriftians were careful to tranfcribe copies of the gofpels and epiftles for their private ufe : and that other copies were preferved as public records, in the feve- ral churches throughout the world : and that portions thertfof were conllantly read in their aflemblies. Can more be faid to prove the writings of claflic authors, or ancient records of any kind, authentic ? Alciphrony ad- dreffing his difcourfe to Euphranor, faid, it is one thing to filence an adverfary, and another to convince him.— What do you think, Euphranor ? EuPH. — Doubtlefs it is. Alc. — But what I want is, to be convinced. EuPH. — That point is not fo clear. Alc. — But if a man had ever fo much mind, he can- not be convinced by probable arguments againft demon- ilration. EuPH. — I grant he cannot. rV. Alc. — Now it is as evident as demonftration can make it, that no divine faith can poffibly be built upon tradition. Suppofe an honeft credulous countryman ca- techifed and ie6i:ured every Sunday by his parilli-prieft : it is plain he believes in the parfon, and not in God. He knows nothing of revelations, and docfbrines, and mira- cles, but what the prieft tells him. This he believes, and this faith is purely human. If you fay he has the liturgy and the bible for the foundation of his faith, the difficulty (till recurs. For, as to the liturgy, he pins his faith upon the civil magiftrate, as well as the ecclefiaftic, neither of which can pretend divine infpiration. Then for the bible, he takes both that and his prayer book on [Dial. VI.] MINUTE PHILOSOPHER. 257 truft from the printer, who, he believes, made true edi- tions from true copies. You fee then faith, but what faith ? Faith in the prieft, in the magiftrate, in the printer, editor, tranfcriber, none of which can, with any pretence, be called divine. I had the hint from Cra- tylus : it is a fhaft out of his quiver, and, believe me, a keen or^e. EupH. — Let me take and make trial of this fame (haft in my hands. Suppofe then your countryman hears the magiftrate declare the law from the bench, or fuppofc he reads it in a (tatute book. What think you, is the printer, or the juftice, the true and proper obje6l of his faith and fubmiffion ? Or do you acknowledge a higher authority whereon to found thofe royal a£ls, and in which they do really terminate .'* Again, fuppofe you read a pafiage in Tacitus that you believe true \ would you fay you aflented to it on the authority of the printer, or tranf- criber, rather than the hiftorian .'' Alc. — ^Perhaps I would, and perhaps I would not. I do not think myfelf obliged to anfwer thefe points. What is this but transfering the queftion from one fubje£t to another ? That which we confidered was neither law nor profane hiftory, but religious tradition, and divine faith. I fee plainly what you aim at, but (hall never take for an anfwer to one difficulty, the ftarting of another. Cri. — O AlciphroTiy there is no taking hold of you, who expeft that others (hould (as you were pleafed to exprefs it) hold fair and ftand firm, while you plucked out their prejudices : How fliall he argue with you, but from your conceffions, and how can he know what you grant, except you will be pleafed to tell him ? EuPH. — But, to fave you the trouble, for once I will fuppofe an anfwer. My queftion admits but of two an- fwers : take your choice. From the one it will follow, li 258 MINUTE PHILOSOPHER. [Dial. VL] that by a parity of reafon, we can eafily conceive, how a man may have divine faith, though he never felt infpira- tion, or faw a miracle : inafmuch as it is equally poflible for the mind, through whatever conduit, oral or fcriptu- ral, divine revelation be derived, to carry its thought and fubmifiion up to the fource, and terminate its faith, not in human, but divine authority : not in the inftrument or veffel of conveyance, but in the great origin itfelf, as its proper and true obje£l. From the other anfwer it will follow, that you introduce a general fcepticifm into hu- man knowledge, and break down the hinges on which civil government, and all the affairs of the world, turn and depend. In a word, that you would deftroy human faith, to get rid of divine. And how this agrees with your profefling that you want to be convinced, I leave you to confider. V. Alc. — I xhould in earnefl: be glad to be convinced one v/ay or other, and come to fome conclufion. But I have fo many objections in ftore, you are not to count much upon getting over one. Depend on it, you (hall find me behave like a gentleman and lover of truth. I will propofe my objeftions briefly and plainly, and ac- cept of reafonable anfwers as fall as you can give them. Come, Euphrajjory make the moft of your tradition : you can never make that a conftant and univerfal one, which is acknowledged to have been unknown, or at heft difput- ed in the church for feveral ages : And this is the cafe of the canon of the New Teftament. For though we have now a canon, as they call it, fettled ; yet every one mull fee and own, that tradition cannot grow ftronger by age ; and that what was uncertain in the primitive times, can- not be undoubted in the fubfequent. What fay you to this, Euphrmior ? EuPH. — I fhould be glad to conceive your meaning clear- ly before I return an anfwer. It feems to me this objec- [Dial. VI.] MINUTE PHILOSOPHER. 259 tion of yours fuppofeth, that v.'here a tradition h^th been conftant and undifputed, fuch tradition may be admitted as a proof ; but that where the tradition is defective, the proof muft be fo too. Is this your meaning ? Alc. — It is. EuPH. — Confequently the gofpels and epilliles of Saint Paulf which were univerfally received in the beginning, and never fince doubted of by the church, muft, not- withllanding this objeftion, be in reafon admitted as ge- nuine. And if thefe books contain, as they really do, all thofe points that come into controverfy between you and me, what need I difpute with you about the authority of fome other books of the New Teftament, which came later to be generally known and received in the church ? If a man afTents to the undifputed books, he is no longer an infidel -, though he fhould not hold the Revelations, or the epiftle of Saint James or Judey or the latter of Saint Peter^ or the two lail of Saint Jchn^ to be canonical. — The additional authority of thefe portions of Holy Scrip- ture may have its weight, in particular controverfies be- tween chriftians, but can add nothing to arguments a- gainft an infidel, as fuch. Wherefore, though I believe a fubfequent age might clear up what was obTcure or du- bious in a foregoing, and that good reafons may be af- Cgned for receiving thefe books, yet thofe reafons fecm now befide our purpofe. When you are a chriftian, it will be then time enough to argue this point. And you will be the nearer being fo, if the way be fhortened by omitting it for the prefent. Alc. — Not fo near neither, as you perhaps imagine: For, notwithftanding all the fair and plaufible things you may fay about tradition, when I confider the fpirit of for- gery which reigned in the primitive times, and refle6l on the feveral gofpels, a(Sls, and epiftles, attributed to the apoftles, which yet are acknowledged to be fpurious, I confefs I cannot help fufpeding the whole. 26o MINUTE PHILOSOPHER. [Dial. VI.] EuPH. — Tell me, Alciphron^ do you fufpe£t all Plato^s writings for fpurious, becaufe the dialogue upon death, for inftance, is allowed to be fo ? Or will you admit none of Tulr/s writings to be genuine, becaufe Sigonius impof- ed a book of his own writing for Tully% treatife de Confo- latione, and the impofture paflcd for fome time on the world ? Alc. — Suppofe I admit for the works of 'Tully and Plato thofe that commonly pafled for fuch. What then ? EupH. — Why then I would fain know, whether it be eq-ual and impartial in a free-thinker, to meafure the cred- ibility of profane and facred books by a different rule. Let us know upon what foot we chriftians are to argue with Minute Philofophers : Whether we may be allowed the benefit of common maxims in logic and criticifm ? If we may, be pleafed to afiign a reafon why fuppofiti- tious writings, which in the ftile, and manner, and matter, bear vifible marks of impofture, and have accordingly been rejected by the church, can be made an argument againft thofe which have been univerfally received, and handed down by an unanimous conftant tradition. I know nothing truly valuable that hath not been counter- feited : Therefore this argument is univerfal : But that which concludes againft all things is to be admitted againft none. There have been in all ages, and in all great focie- ties of men, many capricious, vain, or wicked impoftors, who, for different ends, have abufed the world by fpurious writings, and created work for critics both in profane and facred learning. And it would feem as filly to reje£t: the true writings of profane authors for the fake of the fpu- rious, as it would feem unreafonable to fuppofe, that among the heretics and feveral fe£i:s of chriftians, there fhould be none capable of the like impofture. Alc — I fee no means for judging: It is all dark and doubtful, mere guefs-work, at fo great a diftance of time. [Dial. VI.] MINUTE PHILOSOPHER. 261 Cri. — But if I know, that a number of fit perfons met together in council, did examine and diftinguifli authen- tic writings from fpurious, relating to a point of the higheft concern, in an age near the date of thofe wri- tings ; though I at the diilance of many more centuries had no other proof; yet their deciflion may be of weight to determine my judgment. Since it is probable they might have had feveral proofs and reafons for what they did, and not at all improbable, that thofe reafons might be loft in fo long a tra£l of time. * VI. Alc. — But, be the tradition ever fo well attefted, and the books ever fo genuine, yet I cannot fuppofe them wrote by perfons divinely infpired, fo long as I fee in them certain charadlers inconfiftent with fuch a fuppofi- tion. Surely the pureft language, the moft perfedl ftile, the exa£left method, and, in a word, all the excellencies of good writing, might be expected in a piece compofed or didtated by the Spirit of God : But books, wherein wc find the reverfe of all this, it were impious, not to reje61:, but to attribute to the divinity. EuPH. — Say, Alctphron^ are the lakes, the rivers, or the ocean bounded by ftraight lines ? Are the hills and mountains exa£t cones or pyramids ? Or the ftars caft in- to regular figures ? Alc. — They are not. EupH. — But in the works of infects, we may obferve figures as exadt as if they were drawn by the rule and compafs. Alc. — We may. EupH. — Should it not feem, therefore, that a regular cxa£lnefs, or fcrupulous attention to what men call the rules of art, is not obferved in the great produdions of the author of nature ? Alc. — It fhould. * Vide Can. Ix. Council, Lnodicen, 262 MINUTE PHILOSOPHER. [Dial. VI.] EuPH. — And when a great prince declareth his will in laws and edicts to his fubje£ts, is he careful about a pure ftilcj or elegant compofition ? Does he not leave his fecre- taries and clerks to exprefs his fenfe in their own words ? Is not the phrafe, on fuch occafions, thought proper, if it conveys as much as was intended ? And would not the divine ftrain of certain modern critics be judged afFe£led and improper for fuch ufes ? Alc. — It muft be owned, laws, and edicts, and grants, for folcecifm and tautology, are very offenfive to the har- monious ears of an ingenious man. EuPH. — Why then ftiould we expe£l in the oracles of God an exa£l:nefs, that would be mifbecoming and be- neath the dignity of an earthly monarch, and which bears no proportion, or refemblance, to the magnificent works of the creation ? Alc. — But granting that a nice regard to particles and critical rules is a thing too little and mean to be expelled ^ in divine revelations ; and that there is more force, and fpirit, and true greatnefs, in a negligent unequal ftile, than in the well turned periods of a polite writer : Yet what is all this to the bald and flat compofitions of thofe you call the divine penmen ? I can never be perfuaded, the Supreme Being would pick out the pooreft and meaneft of fcribler-s for his fecretaries. EuPH. — O AlciphroTiy if I durft follow my own judg- ment, I fhould be apt to think there are noble beauties in the ftile of the Holy Scripture : In the narrative parts, a ftrain fo fimple and unaffected : In the devotional and prophetic, fo animated and fublimc : And in the dodri- nal parts, fuch an air of dignity and authority, as feems to fpeak their original divine. But I ftiall not enter into a difpute about tafte ; much lefs fet up my judgment, on fo nice a point, againft that of the wits, and men of genius, with which your fed abounds. And I have no tempta- [Dial. VI.] MINUTE PHILOSOPHER. 263 tion to it, inafmuch as it feems to me, the oracles of God are not the lefs fo for being delivered in a plain drefs, rather than in the enticing luords cf mar^s ivifdom, Alc— This may perhaps be an apology for fome fim- plicity and negligence in writing. VII. But what apology can be made for nonfenfe, crude nonfenfe ? Of which I could eafily affign many in- ftances, having once in my life read the fcripture thorough with that very view. Look here, faid he, opening a bi- ble, in the forty-ninth Pfalm, the author begins very mag- nificently, calling upon all the inhabitants of the earth to give ear, and affuring them his mouth (hall fpeak of wif- dom, and the m.editation of his heart fhall be of undcr- ftanding. ^id dignum tanto feret hie prcmijffhr hiatu P He hath no fooner done with his preface, but he puts this fenfelefs queftion. * Wherefore (hould I fear in the * days of evil ; when the wickednefs of my heels (hall ** compafs me about ?* The iniquity of my heels ! What nonfenfe after fuch a folemn introduftion ! EuPH. — For my own part, I have naturally weak eyes, and know there are many things that I cannot fee, which are neverthelefs diftln6i:ly feen by others. I do not there- fore conclude a thing to be abfolutely invifible, becaufe it is fo to me. And fince it is poflible it may be with my underftanding, as it is with my eyes, I dare not pronounce a thing to be nonfenfe, becaufe I do not underftand it. Of this pafTage many interpretations are given. The word rendered heels, may fignify fraud or fupplantation : By fome it is tranflated, pad wickednefs, the heel being the hinder part of the foot -, by others, iniquity in the end of my days, the heel being one extremity of the body ', 264 MINUTE PHILOSOPHER. [Dial. VI.] by fome, the iniquity of my enemies that may fupplant me ; by others, my own faults or iniquities, which I have pafied over as light matters, and trampled under my feet. Some render it, the iniquity of my ways : Others, my tranfgreffions, which are like flips, and Hidings of the heel. And after all, might not the expreflion, fo harfli and odd to Englijh ears, have been very natural and obvious in the Hebreiv tongue, which, as every other language, had its idioms ? the force and propriety whereof may as eafily be conceived loft in a long tra£t of time, as the fig- nification of divers Hebreiv words, which are not now in- telligible, though nobody doubts but they had once a meaning, as well as the other words of that language. — Granting, therefore, that certain paflages in the Holy Scripture may not be underftood, it will not thence fol- low, that its penmen wrote nonfenfe : For I conceive non- fenfe to be one thing, and unintelligible another. Cri.— An Englip gentleman of my acquaintance, one day entertaining fome foreigners at his houfe, fent a fcr- vant to know the occafion of a fudden tumult in the yard, who brought him word the horfes were failed to- gether by the ears : His guefts inquiring what the matter was, he tranflated it literally, Les Chevaux font tombez en' femblepar les oreilles. Which made them ftare : what ex- prefled a very plain fenfe in the original Englijhy being incomprehenfible when rendered, word for word, into French. And I remember to have heard a man excufe the bulls of his countrymen, by fuppofing them fo many literal tranflations. EuPH. — But not to grow tedious, I refer to the critics and commentators, where you will find the ufe of this remark, which clearing up feveral obfcure paflages you took for nonfenfe, may poflibly incline you to fufpett your own judgment of the reft. In this very pfalm you [Dial. VI.] MINUTE PHILOSOPHER. 265 have pitched on, the goodfenfe and moral contained in what follows, fhould, methinks, make a candid reader judge favorably of the original fenfe of the author, in that part which he could not underftand. Say, Alciphroti^ in read- ing the clafiics, do you forthwith conclude every paffage to be nonfenfe that you cannot make fenfe of ? Alc. — By no means : Difficulties muft be fuppofed to rife from different idioms, old cuftoms, hints and illu- (ions, clear in one time or place, and obfcure in another, EuPH. — And why will you not judge of fcripture by the fame rule ^. Thofe fources of obfcurity you mention, are all common, both to facred and profane writings : And there is no doubt, but an exafter knowledge, in language, and circumftances, would, in both, caufe diffi- culties to vanifh, hke fhades before the light of the fun. Jeremiah^ to defcribe a furious invader, faith : Behold^ he Jhall come up as a Lion from the fivelling of Jordan againji the habitation of the flrong. One would be apt to think this paffage odd and improper, and that it had been more reafonable to have faid, a Lion from the mountain or the defert. But travellers, as an ingenious man obferves, who have feen the river Jordan, bounded by low lands with many reeds or thickets, affording fhelter to wild beafts, (which being fuddenly diflodged by a rapid overflowing of the river, rufti into the upland country) perceive the force and propriety of the comparifon ; and that the difficulty proceeds, not from nonfenfe in the writer, but from igno- rance in the reader. Alc — Here and there a difficult paffage may be clear- ed : But there are many which no art or wit of man can account for. What fay 3'ou to thofe difcoveries, made by fome of our learned writers, of falfe citations from the Old Teftament found in the gofpel ? EuPH. — That fome few paffages are cited by the writers of the New Teftament out of the 01d> and by the fathers K k 266 MINUTE PHILOSOPHER. [Dial. VI.] out of the New, which are not in fo many words to be found in them, is no new difcovery of Minute Philofo- phers, but was known and obferved long before by chrif- tian writers ; who have made no fcruple to grant, that fome things might have been inferted by carelefs or mifta- ken tranfcribers into the text, from the margin, others left out, and others altered ; whence fo many various readings. But thefe are things of fmall moment, and that all other ancient authors have been fubje£t to ; and upon which no point of dodrine depends, which may not be proved without them. Nay further, if it be any ad- vantage to your caufe, it hath been obferved, that the eighteenth Pfahny as recited in the twenty-fecond chapter of the fecond book of Samuel^ varies in above forty places, if you regard every little literal difference : And that a critic may now and then difcover fmall variations, is what nobody can deny. But to make the moft of thefe concef- fions, what can you infer from them, more than that the defign of the Holy Scripture was not to make us exa£tly knowing in circumftantials ? And that the fpirit did not dictate every particle and fyilable, or preferve them from every minute alteration by miracle ? which to believe, would look like rabbinical fuperftition. Alc. — But what marks of divinity can poffibly be in writings which do not reach the exa6i:nefs even of human art ? EuPH. — I never thought nor expected that the Holy Scripture fliould (hew itfelf divine, by a circumftantial accuracy of narration, by exa£lnefs of method, by ftridl- ly obferving the rules of rhetoric, grammar, and criticifm, in harmonious periods, in elegant and choice expreffions, or in technical definitions and partitions. Thefe things would look too like a human compolitlon. Methinks there is in that fimple, unafFe6led, artlefs, unequal, bold, figurative ftile of the Holy Scripture, a character fingu- [Dial. VI.] MINUTE PHILOSOPHER. 267 larly great and majeftic, and that looks more like divine infpiration, than any other compofitlon that I know. But, as I faid before, I fhall not difpute a point of criti- cifm with the gentlemen of your fe61:, who, it fttems, are the modern ftandard for wit and tafte. Alc. — Well I fhall not infifc on fmall flips, or the in- accuracy of citing or tranfcribing : And I freely own, that repetitions, want of method, or want of exa^lncfs in circumftances, are not the things that ohiefly ftick with me ; no more than the plain patriarchal manners, or the peculiar ufages and cuftoms of the Jews and firft chriflians, fo different from ours ; and that to reje£l the fcripture on fuch accounts would be to a61: like thofe French wits, who cenfure Horner^ becaufe they do not find in him the flile, notions, and manners of their own age and country. Was there nothing elfe to divide us, I fhould make no great difficulty of owning, that a popular uncorre61: flile might anfwer the general ends of revelation, as well perhaps, as a mors critical and exa£l one. But the ob- fcurity flill flicks with me. Methinks if the Supreme Being had fpoke to man, he would have fpoke clearly to him, and that the word of God fliould not need a com- ment. VIII. EuPH. — You feem, Alciphrouy to think obfcuri- ty a defe£l ; but if it fhould prove to be no defe£l, there would then be no force in this objedion. Alc. — I grant there would not. 'EuPH. — ^Pray tell me, are not fpeech and flile inflru- mental to convey thoughts and notions, to beget knowledge, opinion, and affent t Alc. — ^This is true. EuPH. — And is not the perfe<£l;ion of an inflrument to be meafured by the ufe to which it is fubfervient ? Alc. — ^It is. 268 MINUTE PHILOSOPHER. [Dial. VI.] EuPH.— Whatjtherefore, is a defe£l; in one inftrument, may be none in another. For inftance, edged tools are in general defigned to cut •, but the ufes of an axe and a razor being difFerent, it is no defe£l in an axe, that it hath not the keen edge of a razor : Nor in the razor, that it hath not the weight or ftrength of an axe. Alc— 'I acknowledge this to be true. EuPH.— — And may we not fay in general, that every inftrument is perfe<St which anfwers the purpofe or inten- tion of him who ufeth it ? Alc— We may. EupH-— Hence it feems to follow, that no man's fpeech is defective- in point of clearnefs, though it fhould not be intelligible to all men, if it be fufficiently fo to thofe, who he intended, fhould underftand it : Or though it fhould not in all parts be equally clear, or convey a perfe6l knowl- edge, where he intended only an imperfed^ hint. Alc. — -It feems fo. EupH. — Ought we not, therefore, to know the intention of the fpeaker, to be able to know whether his ftile be ob- fcure through defe^l: or defign ? Alc. — We ought. EuPH. — But is it pofTible for man to know all the ends and purpofes of God's revelations ^ Alc. — It is not. EuPH. — How then can you tell, but the obfcurity of fome parts of fcripture may well confift with the purpofe which you know not, and confequently be no argument againft its coming from God ? The books of Holy Scrip- ture were written in ancient languages, at diftant times, on fundry occafions, and very difFerent fubjeiSts. Is it not therefore reafonable to imagine, that fome parts or pafla- ges might have been clearly enough underftood by thofe, for whofe proper ufe they were principally defigned, and yet feem obfcure to us, who fpeak another language, and piAL. VI.] MINUTE PHILOSOPHER. 269 live in other times ? Is it at all abfurd or unfuitable to the notion we have of God or man, to fuppofe that God may reveal, and yet reveal with a referve, upon certain remote and fublime fubje£ls, content to give us hints and glimpfes, rather than views ? May we not alfo fuppofe from the rea- fon of things, and the analogy of nature, that fome points, which might otherwife have been more clearly ex- plained, were left obfcure merely to encourage our dili- gence and modefty ? Two virtues, which, if it might not feem difrefpe£l:ful to fuch great men, I would recom- mend to the Minute Philofophers. L%ficks replied, this indeed is excellent : You expecl that men of fcnfe and fpirit fliould in great humility put out their eyes, and blindly fwallow all the abfurdities and nonfenfe that (hall be offered to them for divine revelation. EupH. — On the contrary, I would have them open their eyes, look fharply, and try the fpirit, whether it is of God : and not fupinely and ignorantly condemn in the grofs, all religions together, piety with fuperftition, truth for the fake of error, matter of fa£t for the fake of fic- tion : a condu£t, which, at firil fight, would feem ab- furd in hiftory, phyfic, or any other branch of human in- quiry ! But to compare the chriftian fyftern, or Holy Scriptures, with other pretences to divine revelation, to confider impartially the doctrines, precepts, and events therein contained ; weigh them in the balance with any other religious, natural, moral, or hiftorical accounts ; and diligently to examine all thofe proofs, internal and external, that for fo many ages have been able to influ- ence and perfuade fo many wife, learned, and inquifitive men : Perhaps they might find in it certain peculiar cha- rafters, which fufficiently diflinguifn it from all other re- ligions and pretended revelations, whereon to ground a reafonable faith. In which cafe I leave them to confider, whether it would be right to reje6l with peremptory fcorn. 270 MINUTE PHILOSOPHER. [Dial. VI.] a revelation fo diftinguiflied and attefted, upon account of obfcurity in feme parts of it ? and whether it would fecm beneath men of their fenfe and fpirit to acknowledge, that, for ought they know, a light inadequate to things, may yet be adequate to the purpofe of Providence ? and whether it might be unbecoming their fagacity, and cri- tical fkill, to own, that literal tranflations from books in an ancient oriental tongue, wherein there are fo many peculiarities, as to the manner of writing, the figures of fpeech, and the idioms fo remote from all our modern languages, and in which we have no other coeval writ- ings extant, might well be obfcure in many places, efpe- cially fuch as treat of fubjecls fublime and difficult in their own nature, or allude to things, cufloms, or events, very diltant from our knowledge ? And laftly, whether it might not become their character, as impartial and un- prejudiced men, to confider the bible in the fame light they would profane authors ? Men are apt to make great allowance for tranfpofitions, omiffions, and literal errors of tranfcribers, in other ancient books, and very great for the difference of ftile and manners, efpeclally in eaft- ern writings, fuch as the remains of Zoroajler and Confu^ dus, and why not in the prophets ? In reading Horace or Perftusy to make out the fenfe, they will be at the pains to difcover a hidden drama, and why not in Solomon or St. Paul P I hear there are certain ingenious men, who defplfe king David's poetry, and yet profefs to ad- mire Homer and Pindar. If there be no prejudice or af- fe£1:ation in this, let them but make a literal verfion from thofe authors into Englijh profe, and they will then be better able to judge of the pfalms. Alc. — You may difcourfe and expatiate j but notwith- ftanding all you have faid, or (hall fay, it is a clear point, that a revelation which doth not reveal, can be no better than a contradiction in terms. [Dial. VI.] MINUTE PHILOSOPHER. 271 EuPH. — Tell me, Alciphron, do you not acknowledge the light of the fun to be the moft glorious produftion of Providence in this natural world ? Alc — Suppofe I do. EuPH. — This hght, neverthelefs, which you caonot deny to be of God's making, fhines only on the furface of things, fhines not at all in the night, fhines imperfect- ly in the twilight, is often interrupted, refraCted, and obfcured, reprefents diflant things, and fmall things du- bioufly, imperfe6i:ly, or not at all. Is this true or no ? Alc. — It is. EuPK. — Should it not follow, therefore, that to expect in this world a conftant uniform light from God, with- out any mixture of fhade or my fiery, would be departing from the rule and analogy of the creation ? and that con- fequently it is no argument the light of revelation is not divine, becaufc it may not be fo clear and full as you ex- pect ; or becaufe it may not equally ihine at all times, or in all places. Alc. — As I profefs myfelf candid and indifferent throughout this debate, I muft needs own you fay fome plaufible things, as a man of argument will never fail to do in vindication of his prejudices. IX. But, to deal plainly, I muft tell you once for all, that you may queftion and anfwer, illuftrate and enlarge forever, without being able to convince me that the chrif- tian religion is of divine revelation. I have faid feveral things, and have many more to fay, which, believe me, have weight not only with myfelf, but with many great men, my very good friends, and will have weight, what- ever Euphranor can fay to the contrary. EuPH — O Alciphron ! I envy you thehappinefs of fuch acquaintance. But, as my lot fallen in this remote corn- ^ deprives me of that advantage, I am obliged to make 272 MINUTE PHILOSOPHER. [Dial. VI.] the moll of this opportunity, wliich you and Lyftcles have put into my hands. I confider you as two able chirurge- ons, and you were pleafed to confider me as a patient, whofe cure you have generoufly undertaken. Now a pa- tient muft have full liberty to explain his cafe, and tell all his fymptoms, the concealing of which might prevent a perfect cure. You will be pleafed, therefore, to under- ftand me, not as objecting to, or arguing againft, either your (kill or medicines, but only as fetting forth my own cafe, and the effe£l:s they have upon me. Say, Alciphron^ did you not give me to underftand, that you would ex- tirpate my prejudices ? Alc. — It is true : a good phyfician eradicates every fibre of the difeafe. Come, you fhallhave a patient hear- ing. EuPH. — Pray, was it not the opinion of Plato y that God infpired particular men, as organs or trumpets, to proclaim and found forth his oracles to the world } * And was not the fame opinion alfo embraced by others the greateft writers of antiquity ? Cri. — Socrates feems to have thought that all true po- ets fpok6 by infpiration ; and Tullyy that there was no extraordinary genius without it. This hath made fomc of our afFe£led free-thinkers attempt to pafs themfelves upon the world for enthufiafts. Alc. — What would you infer from all this ? EuPH. — I would infer, that infpiration fhould feem nothing impoflible or abfurd, but rather agreeable to the light of reafon, and the notions of mankind. And this, I fuppofe you will acknowledge, having made it an ob- jedtion againft a particular revelation, that there are fo many pretences to it throughout the world. Alc. — O Euphranor, he who looks into the bottom of tilings, and refolves them into their firft principles, is * Plato in lone. [Dial. VI.] MINUTE PHILOSOPHER. 273 not eafily amufed with words. The word infpiration founds indeed big, but let us, if you pleafe, take an original view of the thing fignified by it. To infpire, is a word borrowed from the Latirty and, flricSlly taken, means no more than to breathe or blow in : nothing, therefore, can be infpired, but what can be blown or breathed, and nothing can be fo, but wind or vapour, which indeed may fill or pufr up men, with fanatical and hypochondriacal ravings. This fort of infpiration I readily admit. EuPH. — What you fay is fubtle, and I know not what efFe£t it might have upon me, if your profound dif- courfe did nbt hinder its own operation. Alc. — How fo ? EuPH. — Tell me, AlciphroJiy do you difcourfe, or do you not .'' To me it feems that you difcourfe admiraWy. Alc. — Be that at it will, it is certain I difcourfe. EuPH. — But when I endeavor to look into the bottom of things, behold ! a fcruple rifeth in my mind how this can be ; for to difcourfe is a word of Latiii derivation, which originally fignifies to run about *, and a man cannot run about, but he muft change place, and move his legs ; fo long therefore as you fit on this bench, you cannot be faid to difcourfe. Solve me this difficulty, and then perhaps I may be able to folve yours. Alc. — You are to know, that difcourfe is a word bor- rowed from fenfible things, to exprefs an invifible aclion of the mind, reafoning or inferring one thing from ano- ther : And, in this tranflated fenfe, we may be faid to difcourfe, though we fitflill. EuPH. — And may we not as well conceive, that the term infpiration might be borrowed from fenfible things, to denote an a6lion of God, in an extraordinary manner, influencing, exciting, and enlightening the mind of a Prophet or an Apoflle ? Who, in this fecondary, figura- tive, and tranflated fenfe, may truly be faid to be infpired, L 1 274 MINUTE PHILOSOPHER. [Dial. VI.] though there fhould be nothing hi the cafe of that wind or vapour impHed in the original fenfe of the word ? It feems to me, that we may by looking into our own minds plainly perceive certain inftin61:s, impulfes, and tendencies, which at proper periods and occafions fpring up unac- countably in the foul of man. We obferve very vifible figns of the fame in all other animals. And thefe things being ordinary and natural, what hinders but we may con- ceive it poiTible for the human mind, upon an extraordi- nary account, to be moved in an extraordinary manner, and its faculties ftirred up and actuated by a fupernaturai power ? That there are, and have been, and are likely to be wild vifions, and hypochondriacal ravings, no body can deny : But to infer from thence, that there are no true infpirations would be too like concluding, that fome men are not in their fenfes, becaufe other men are fools. And though lam no prophet, and confequently cannot pretend to a clear notion of this matter ; yet I fhall not therefore take upon me to deny, but a true prophet or in- fpired perfon might have had as certain means of difcern- ing between divine infpiration and hypochondriacal fancy, as you can between ileeping and waking, till you have proved the contrary. You may meet in the book of 'Jer- emiah with this pafiage : * The prophet that hath a dream, * let him tell a dream : And he that hath my word, let * him fpeak my word faithfully : what is the chaff to the * wheat, faith tlie Lord ? Is not my word like as a fire., ^ faith the Lord, and like a hammer that breaketh the * rock in pieces ?' * You fee here a difl:in£l:ion made be- tween wheat and chaff, true and fpurious, with the migh- ty force and power of the former. But I beg pardon for quoting Scripture to you. I make my appeal to the gen- eral fenfe of mankind, and the opinion of the wifeft * Jcrem. xxiil. 28, 29. [Dial. VI.] MINUTE PHILOSOPHER. 275 heathens, which feems fufficient to conclude divine infpi- ration poflible, if not probable, at lealt till you prove the contrary. X. Alc— The poflibility of infpirations and revela- tions I do not think it neceffary to deny. Make the befl you can of this conceflion. EuPH. — Now what is allowed poflible we may fuppofe in fa6l. Alc. — We may. EuPH. — Let us then fuppofe, that God had been pleaf- ed to make a revelation to men ; and that he infpired fome as a means to inftrudt others. Having fuppofcd this, can you deny, that their infpired difcourfes and revelations might have been committed to writing, or that being written, after a long tra£l: of time they might become in feveral places obfcure ; that fome of them might even originally have been lefs clear than others, or that they might fufFer fome alteration by frequent tranfcribing, as other writings are known to have done ? Is it not even ve- ry probable that all thefe things would happen ? Alc. — I grant it. EuPH.—— And granting this, with what pretence can you reje£l the Holy Scripture as not being divine, upon the account of fuch figns or marks, as you acknowledge would probably attend a divine revelation tranfmitted down to us, through fo many ages ? Alc.-— But allowing all that in reafon you can defire, and granting that this may account for fome obfcurity, may reconcile fome fmall differences, or fatisfy us how fome difhculties might arife by inferting, omitting, or changing here and there a letter, a v/ord, or perhaps a fentence : Yet thefe are but fmall matters, in refpe61: of the much more confiderable and weighty objections I could produce, againfl the confelTed doctrines, or fubje^l- matter of thofe writings. Let us fee what is contained 2)6 MINUTE PHILOSOPHER. [Dial. VI.] in thefe facred books, and then judge whether it is prob- able, or poflible, fuch revelations fhould ever have been made by God ? Now I defy the wit ,of man to contrive any thing more extravagant, than the accounts we there find of apparitions, devils, miracles, God man ife ft in the flefti, regeneration, grace, felf-denial, refurreclion of the dead, and fuch like agri /omnia : Things fo odd, unac- countable, and remote from the apprehenfion of man- kind, you may as foon walh a blackniore white, as clear them of abfurdity. No critical fkill can juftify them, no tradition recommend them, I will not fay for divine revelations, but even for the inventions of men of fenfe. EuPH. — I had always a great opinion of your fagacity, but now, Alcipkron, I confider you as fomething more than man : Elfe how fhould it be poflible for you to know, what or how far it may be proper for God to reveal ? Me- thinks it may confift, with all due deference to the greateft of human underftandings, to fuppofe them ignorant of many things, which are not fiiited to their faculties, or lie out of their reach. Even the councils of princes lit often beyond the ken of their fubje6ls, who can only know fo much as is revealed by thofe at the helm ; and are often unqualified to judge of the ufefulnefs and tendency even of that, till in due time the fcheme unfolds, and is ac- counted for by fucceeding events. That many points con- tained in Holy Scripture are remote from the common ap- prehenfions of mankind, cannot be denied. But I do not fee, that it follows from thence, they are not of divine reyplation. On the contrary, fliould it not feem reafona- ble to fuppofe, that a revelation from God fhould contain fomething different in kind, or more excellent in degree, than what lay open to the common fenfe of men, or could even be difcovered by the moft fagacious philofopher ^ Accounts of feparate fpirits, good or bad, prophefies, miracles, and fuch things, are undoubtedly Grange : But [Dial. VI.] MINUTE PHILOSOPHER. 277 I would fain fee how you can prove them impofiible or abfurd. Alc. — Some thhigs there are fo evidently ahfurd, that it would be almoft as filly to difprove them as to believe them : And I take thefe to be of that clafs. XI. EuPH.— — But is it not polTible, fume men may fhew as much prejudice and narrownefs in rejedl:ing ail fuch accounts, as others might eafmefs and credulity in admitting them ? I never duril make my own obfervation or experience the rule and meafure of things fpiritual, fu- pernatural, or relating to another v/orld, bccaufe I iliould think it a very bad one, even for the vifible and natural things of this : It would be judging hke the Siawrfey who was pofitive it did not freeze in Holland.^ becaufe he had never known fuch a thing as hard water, or ice, in his own country. I cannot comprehend why any one, who admits the union of the foul and body, fliould pronounce it impolfible for the human nature to be united to the di- vine, in a manner inefFalbe and incomprehenfible by reafon. Neither can I fee any abfurdity in admitting, that finfui man may become regenerate, or a new creature, by the grace of God reclaiming him from a carnal life, to a fpiritual life of virtue and holinefs. And fince the being governed by fenfe and appetite, is contrary to the happinefs and perfe^ion of a rational creature, I do not at all wonder that we are prefcribed feli-denial. As for the refurreclion of the dead, I do not conceive it fo very contrary to the anal- ogy of nature, when I behold vegetables left to rot in the earth, rife up again with new life and vigor, or a worm to all appearance dead, change its nature, and that, which in its firft being crawled on the earth, become a new fpecies, and fly abroad with wings. And indeed »when I confider, that the foul and body are things fo ve- ry different and heterogeneous, I can fee no reafon to be 278 MINUTE PHILOSOPHER. [Dial. VI.] pofitive, that the one muft necefTarily be extlnguiflied upon the diflblution of the other ; efpecially fince I find in myfelf a ftrong natural defire of immortality, and I have not obferved that natural appetites are wont to be given in vain, or merely to be frudrated. Upon the whole, thofe points which you account extravagant and abfurd, I dare not pronounce to be fo till I fee good rea- fon for it. XII. Cri.-^ — No, AlciplDron, your pofitive airs muft not pafs for proofs ; nor will it fuffice to fay, things are con- trary to common fenfe, to make us think they are fo : By common fenfe, I fuppofe, fliould be meant either the ge- neral fenfe of mankind, or the approved reafon of think- ing men. Now I believe that all thofe articles, you have, with fo much capacity and fire, at once fummed up and exploded, may be fhewn to be not difagreeable, much iefs contrary to common fenfe, in one or other of thefe acceptations. That the Gods might appear and converfe among men, and that the Divinity might inhabit human nature, were points allowed by the heathens ; and for this I appeal to their poets and philofophers, whofe tefti- monies are fo numerous and clear, that it would be an aflront to repeat them to a man of any education. And though the notion of a devil may not be fo obvious, or fo fully defcribed, yet there appear plain traces of it, ei- ther from reafon or tradition. The later Platonijlsy as Porphyry and lamblichus, are very clear in the point, al-. lowing that evil demons delude and tempt, hurt and pof- fefs mankind. That the ancient Greeks, Chaldeans, and Egyptians^ believed both good and bad angels, may be plainly collefted from Plato, Plutarch, and the Chaldeafi oracles. Origen obferves, that almoft all the Gentiles, who held the being of demons, allowed there were bad ones.* There is even fomething as early as Hcmer, that * Orlgcn. I. 7. contra Cclfum. [Dial. VL] MINUTE PHILOSOPHER. 279 is thought by the learned cardinal, BeJfario7i^\ to allude to the fall of fatan, in the account of Ate^ whom the poet reprefents as caft down from heaven by Jove^ and then wandering about the earth, doing michief to mankind. This fame Ate is faid by Hefiody to be the daughter of difcord ; and by Euripides y in his HippolytuSy is mention- ed as a tempter to evil. And it is very remarkable, that Plutarchy in his book De vitando are alienoy fpeaks after Empedoclesy of certain demons that fell from heaven, and were banifhed by God, Daimcfies theelatoi kai auranopeties. Nor is that lefs re markable, which is obferved by Fici" ?nis from Pkerecydes Syrusy that there had been a down- fal of demons, who revolted from God : and that Opiofie- us (the old ferpent) was head of that rebellious crew.**— • Then as to the other articles, let any one confider what the Pythagcrea?is taught, of the purgation and lufiSy or de- liverance of the foul : What moft philofophers, but efpe- cially the Jloicsy of fubduing our paffions : What Plato and Hierocles have faid of forgiving injuries : What the acute and fagacious Arijlotle writes, in his Ethics to A7- comachusy of the fpiritual and divine life, that life which, according to him, is too excellent to be thought human ; info much as man, fo far forth as man, cannot attain to it 'y but only fo far forth as he hath fomething divine in him : And particularly, let him reflect on what Socrates taught, to wit, that virtue is not to be learned from men, that it is the gift of God, and that good men are not good by virtue of human care or diligence, ouh einai duthropinen epinedeian e agafhoi agathci gigtio7itai* Let any man, who really thinks, but confider what other thinking men have thought, who cannot be fuppofed prejudiced in favor of revealed religion ; and he will fee caufe, if not to think t In calumnlat Platonis, 1 3. c. 7. ** Vid. Argum. in Phsdrum Platonis. * Vid, Plat, in Protag. & alibi paflim. 28o MINUTE PHILOSOPHER. [Dial. VI.] with reverence cf the chriftlan do£lrines of grace, felf- denial, regeneration, fa n(^iii cation, and the reft, even the moft myfterious, at lead to judge more modeftly and warily, than he who fliall, with a confident air, pro- nounce them abfurd, and repugnant to the reafon of mankind. And in regard to a future ftate, the common fenfe of the Gentile world, modern or ancient, and the opinions of the wifeft men of antiquity, are things fo well known, that I need fay nothing about them. To me it feems, the Minute Philofophers, when they appeal to Veafon and common fenfe, mean only the fenfe of their own party : A coin, how current foever among them- felves, that of other men will bring to the touchftone, and pafs for no more than it is worth. Lys. — Be thofe notions agreeable to what or whofe fenfe they may, they are not agreeable to mine. And if I am thought ignorant for this, I pity thofe who think me fo. Xin. I enjoy myfeif, and follow my own courfes, without remorfe or fear : Which I fhould not do, if my head were filled with enthufiafm ; whether gentile or chriftian, philofophical or revealed, it is all one to me. Let others knew or believe what they can, and make the beft on't, I, for my part, am happy and fafe in my igno- rance. Cri. — Perhaps not fo fafe neither. Lys. — Why, furely you won't pretend that ignorance is criminal ? Cri. — Ignorance alone is not a crime. But that wilful ignorance, afFe£led ignorance, ignorance from lloth, or conceited ignorance, is a fault, might eafily be proved by the teftimony of heathen writers : And it needs no proof to fhew that if ignorance be our fault, we cannot be ic- cure in it as an excufe. [Dial. VI.] MINUTE PHILOSOPHER. 281 Lys. — Honcft Crito feems to hint, that a man (hould take care to inform himfelf, while alive, left his neglect be punifhed when he is dead. Nothing is fo pufillani- mous and unbecoming a gentleman as fear : Nor could you take a likelier courfe to fix and rivet a man of honor in guilt, than by attempting to frighten him out of it. This is the ftale, abfurd ftratagem of priefts, and that which makes them, and their rehgion, more odious and contemptible to me, than all the other articles put toge- ther. Cri. — I would fain know why it may not be reafona- ble for a man of honor, or any man who has done amifs, to fear ? Giiilt is the natural parent of fear ; and nature is not ufed to make men fear, where there is no occalion. That impious and profane men fhould expedi divine pun- ifliment, doth not feem fo abfurd to conceive : And that, under this expectation, they (hould be uneafy, and even afraid, how confiftent foever it may or may not be with honor, I am fure confifts with reafon, Lys. — That thing of hell and eternal puniftiment is the moft abfurd, as well as the moft difagreeable thought that ever entered into the head of mortal man. Cri. — But you muft own, that it is not an abfurdity pe- culiar to chriftians, fince Socrates, that great free-thinker of Athensy thought it probable there might be fuch a thing as impious men for ever punifhed in hell. * It is recorded of this fame Socrates y that he has been often known to think for four and twenty hours together, fixed in the fame pofture, and wraped up in meditation. Lys. — Our modern free-thinkers are a more lively fort of men. Thofe old philofophers were moft of them whimfical. They had, in my judgment, a narrow, timor- ous way of thinking, which by no means came up to the frank humor of our times. • Vid. Platon. in Gorgia. M m 282 MINUTE PHILOSOPHER. [Dial. VI.] Cri.— But I appeal to your own judgment, if a man, who knows not the nature of the foul, can be aflured by the light of reafon, whether it is mortal or immortal ? An ftmul inter eat nohijcum morte peremptay An tenehras orci vlfat vajiafque lacunas P Lys. — But what if I know the nature of the foul ? What if I have been taught that whole fecret by a modern free-thinker ? A man of fcience who difcovered it not by a tirefome introverfion of his faculties, not by amufing himfelf in a labyrinth of notions, or ftupidly thinking for whole days and nights together, but by looking into things, and obfcrving the analogy of nature. XIV. This great man is a philofopher by fire, who has made many procefles upon vegetables. It is his opinion that men and vegetables are really of the fame fpecies ; that animals are moving vegetables, and vegetables fixed animals 5 that the mouths of the one, and the roots of the other, ferve to the fame ufe, differing only in pofition 5 that blolToms and flowers anfwer to the moft indecent and concealed parts in the human body ; that vegetable and animal bodies are both alike organized, and that in both there is life, or a certain motion and circulation of juices, through proper tubes or velTels. I fhall never forget this able man's unfolding the nature of the foul in the follow- ing manner. The foul, faid he, is that fpecific form, or principle, from whence proceed the diftin61: qualities or properties of things. Now, as vegetables are a more Am- ple and lefs perfedl compound, and confequently more ea- fily analyfed than animals, we will begin with the con- templation of the fouls of vegetables. Know then, that the foul of any plant, rofemary for inftance, is neither more nor lefs than its eflential oil. Upon this depends [Dial. VL] MINUTE PHILOSOPHER. 2B3 its peculiar fragrance, tafte, and medicinal virtues, or, in, other words, its life and operations. Separate or extract this cfTential oil by chymic art, and you get the foul of the plant : What remains being a dead carcafs, without any one property or virtue of the plant, which is preferv- ed entire in the oil, a drachm whereof goes further than feveral pounds of the plant. Now this fame eflential oil is itfelf a compofition of fulphur and fait, or of a grofs un£tuous fubftance, and a fine fubtile principle or volatile fait imprifoned therein. This volatile fait is properly the eflence of the foul of the plant, containing all its virtue, and the oil is the vehicle of this mod fubtile part of the foul, or that which fixes and individuates it. And as, upon feparation of this oil from the plant, the plant died, fo a fecond death, or death of the foul, enfues upon the refolution of this eflential oil into its principles ; as ap- pears by leaving it expofed for fome time to the open air, fo that the volatile fait, or fpirit, may fly off; after which the oil remains dead and-infipid, but without any fenfible diminution of its weight, by the lofs of that volatile ef- fcnce of the foul, that ethereal aura, that fpark of enti- ty, which returns and mixes with the folar light, the uni- verfal foul of the world, and only fource of life, whether vegetable, animal, or intelle£lual ; which differ only ac- cording to the grofsnefs or finenefs of the vehicles, and the different textures of the natural alembics, or, in other words, the organized bodies, where the abovementioned volatile cflTence inhabits and is elaborated, where it a<3:s and is a6ted upon. This chymical fyfl:em lets you at once into the nature of the foul, and accounts for all its phaeno- mena. In that compound which is called man, the foul, or eflential oil, is what commonly goes by the name of animal fpirit : For you muft know, it is a point agreed by chymift:s, that fpirits are nothing but the more fubtile oils. Now in proportion, as the efl^ential oil of the ve- 2B4 MINUTE PHILOSOPHER. [Dial. VI.] getable man is more fubtile than that of other vegetables, the volatile fait that impregnates it is more at liberty to ad: : Which accounts for thofe fpecific properties and ac- tions of human kind, which diftinguifh them above other creatures. Hence you may learn why, among the wife an- cients, fait was another name for wit, and, in our times, a dull man is faid to be infipid or infulfe. Aromatic oils, matured by great length of time, turn to falts : This fhews why human kind grow wifer by age. And what I have faid of the twofold death or dillblution, firft, of the com- pound, by feparating the foul from the organical body, and fecondly, of the foul itfelf, by dividing the volatile fait from the oil, illuftrates and explains that notion of cer- tain ancient philofophers : That as the man was a com- pound of foul and body, fo the foul was compounded of the mind, or intellect, and its aethereal vehicle : And that the feparation of foul and body, or death of the man, is, after a long tra61; of time, fucceeded by a fecond death of the foul itfelf ; to wit, the feparation or deliverance of the intellect from its vehicle, and re-union with the fun. EuPH. — O LyftckSf your ingenious friend has opened a new fcene, and explained the moft obfcure and difficult points in the cleareft and eafieft manner. Lys. — I muft own this account of things ftruck my fancy. I am no great lover of creeds or fyftems : But when a notion is reafonable, and grounded on experience, I know how to value it. Cri. — In good earnelt, Lyficlesy do you believe this ac- count to be true ? Lys. — Why then, in good earneft, I do not know whether I do or no. But I can afTure you the ingenious artift himfelf has not the leaft doubt about it. And to believe an aitifl in his art, is a juft maxim and fhort way to fcience. [Dial. VI.] MINUTE PHILOSOPHER. ^8^ Cri.— But what relation hath the foul of man to chy* mic art ? The fame reafon, that bids me trull a fkilful artift in his art, inclines me to fufpeft him out of his art. Men are too apt to reduce unknown things to the ftandard of what they know, and bring a prejudice or tincture from things they have been converfant in, to judge there- by of things in which they have not been converfant. I have known a fiddler gravely teach, that the foul was har- mony ; a geometrician very pofitive, that the foul mud be extended ; and a phyfician, who having pickled half a do- zen embryos, and diflected as many rats and frogs, grew conceited, and affirmed there was no foul at all, and that it was a vulgar error. Lys. — My notions fit eafy. I fhall hot engage in pe- dantic difputes about them. They who don't like them may leave them. EuPK. — This, I fuppofe, is faid much like a gentle- man. XV. But pray, Lyftcks, tell me whether the clergy come within that general rule of yours : That an artifl may be trufted in his art ^ Lys. — By no means. EuPH. — Why fo ? Lys. — Becaufe I take myfelfto know as much of thofc matters as they do. EupH. — But you allow that, in any other profeffion, one that hath fpent much time and pains, may attain more knowledge, than a man of equal or better parts, who never made it his particular bufinefs. Lys. — I do. EuPH. — And neverthelefs, in things religious and di- vine, you think all men equally knowing. Lys. — I do not fay all men. But I think all men of fenfe competent judges. tU MINUTE PHILOSOPHER. [Dial. VI.] EuPH.— What ! are the divine attributes and difpenfa- tions to mankind, the true end and happinefs of rational creatures, with the means of improving and perfecting their beings, more eafy and obvious points, than thofc which make the fubjeCt of every common profeffion ? Lys.— Perhaps not : but one thing I know, fome things are fo manifeftly abfurd, that no authority (hall make me give into them. For inftance, if all mankind fhould pretend to perfuade me that the Son of God was born upon earth in a poor family, was fpit upon, buffeted, and crucified, lived like a beggar, and died like a thief, I (hould never believe one fyllable of it. Common fenfe {hews every one, what figure it would be decent for an earthly prince, or ambaffador, to make ; and the Son of God, upon an embaffy from heaven, muft needs have made an appearance beyond all others of great eclat, and, in all refped:s, the very reverfe of that which Jefus Chrifl is reported to have made, even by his own hiftorians. EuPH. — O Lyftclesy though I had ever fo much mind to approve and applaud your ingenious reafoning, yet I dare not affent to this for fear of Crito, Lys. — Why fo ? EuPH. — ^Becaufe he obferved jufl: now, that men judge of things they do not know, by prejudices from things they do know. And I fear he would object that you, who have been converfant in the grand mondey having your head filled with a notion of attendants, and equipages, and liveries, the familiar badges of human grandeur, are lefs able to judge of that which is truly divine : and that one who had feen lefs, and thought more, would be apt to imagine a pompous parade of worldly greatnefs, not the moft becoming the author of a fpiritual religion, that was defigned to wean men from the world, and raife them above it. [Dial. VI.] MINUTE PHILOSOPHER. 287 Cri. — Do you think, Lyjicles^ if a man (hould make his entrance into London^ in a rich fuit of clothes, with a hundred gilt coaches, and a thoufand laced footmen, that this would be a more divine appearance, and have more of true grandeur in it, that if he had power with a word to heal all manner of difeafes, to raife the dead to life, and ftill the raging of the winds and fea ? Lys. — Without all doubt it muft be very agreeable to common fenfe to fuppofe, that he could reftore others to life, who could not fave his own. You tell us, indeed, that he rofe again from the dead : but what occafion was there for him to die, the juft for the unjuft, the Son of God for wicked men ? And why in that individual place I Why at that very time above all others ? Why did he not make his appearance earlier, and preach in all parts of the world, that the benefit might have been more ex- tenfive and equal? Account for all thefe points, and re- concile them, if you can, to the common notions and plain fenfe of mankind. Cri. — And what if thofe, as well as many other points, (hould lie out of the road that we are acquainted with \ muft we, therefore, explode them, and make it a rule to condemn every proceeding as fenfelefs, that doth not fquarc with the vulgar fenfe of man ? That, indeed, which evidently contradicts fenfe and reafon, you have a right to difbelieve. And when you are unjuft ly treated, you have the fame right to complain. But I think you (hould diftingui(h between matter of debt and matter of favor. Thus much is obferved in all intercourfe between, man and man ; wherein a6fcs of mere benevolence are never infifted on, or examined and meafured with the fame accurate line as matters of juftice. Who but a Mi- nute Philofopher would, upon a gratuitous diftribution of favors, inquire, why at this time, and not before ? why to thefe perfons, and not to others } Various are the 288 MINUTE PHILOSOPHER. [Dial. VI.] natural abilities and opportunities of human kind. How wide a difference is there in refpe6t of the law of nature, between one of our ftupid ploughmen and a Minute Phi- lofopher ! Between a Laplander and an Athenian ! That condutt, therefore, which feems to you partial or une- qual, may be found as well in the difpenfation of natural religion as of revealed, and if fo, why it fhould be made an objection againft the one more than the other, I leave you to account. For the reft, if the precepts and certain primary tenets of religion appear, in the eye of reafon, good and^. ufeful ; and if they are alfo found to be fo by their effects, we may, for the fake of them, admit certain other points, or do£i:rines, recommended with them, to have a good tendency, to be right and true ; although we cannot difcern their goodnefs or truth by the mere light of human reafon, which may well be fuppofed an infuf- ficient judge of the proceedings, counfels and defigns, of Providence, and this fufficeth to make our convidion rea- fonable. * XVI. It is an allowed point, that no man can judge of this or that part of a machine taken by itfelf, without knowing the whole, the mutual relation or dependence of its parts, and the end for which it was made. And, as this is a point acknowledged in corporeal and natural things, ought we not, by a parity of reafon, to fufpend our judgment concerning the moral fitnefs of a fingle un- accountable part of the divine economy, till we are more fully acquainted with the moral fyftem, or world of fpi- rits, and are let into the defigns of God's providence, and have an extenfive view of his difpenfations paft, prefent, and future ? Alas ! Lyftclesy what do you know even of yourfelf, whence you come, what you are, or whither you are going ? To me it feems, that a Minute Philofo- pher is like a conceited fpeftator, v/ho never looked be- [Dial. VI.] MINUTE PHILOSOPHER. 289 hind the fcenes, and yet would judge of the machinery ; who from a tranfient glimpfe of a part only of fome one fcene, would take upon him to cenfure the plot of a play. Lys. — As to the plot I won't fay ; but in half a fcene a man may judge of an abfurd a£tor. With what color or pretext can you juftify the vindictive, froward, whim- fical behavior of fome infpired teachers or prophets ? Par- ticulars, that ferve neither for profit nor pleafure, I make a (hift to forget : but, in general, the truth of this charge I do very well remember. Cri. — You need be at no pains to prove a point, I ihall neither juftify nor deny. I would only beg leave to ob- ferve, that it feems a fure fign of fincerity in the facred writers, that they fhould be fo far from palliating the de- fe£ls, as to publifh even the criminal and abfurd acSlions of thofe very perfons, whom they relate to have been in- fpired. For the reft, that there have been human paf- fions, infirmities, and defe<9:s in perfons infpired by God, I freely own : nay, that very wicked men have been in- fpired, as Balaam^ for inftance, and Caiaphasy cannot be denied. But what will you infer from thence ? Can you prove it impofilble that- a weak or finful man fhould be- come an inftrument to the fpirit of God, for conveying his purpofe to other finners, or that divine light may not, as well as the light of the fun, fhine on a foul velTel with- out polluting its rays ? Lys. — To make fhort work, the right way would be to put out our eyes, and not judge at all. Cri. — I do not fay fo, but I think it would be right, if fome fanguine perfons, upon certain points, fufpe6ted their own judgment. Alc. — But the very things faid to be infpired, taken by themfelves, and in their own natyre, are fometimes fo wrong, to fay no worfe, that a man may pronounce them not to be divine at firft fight ; without troubling his head N n 29® MIN-JTE PHILOSOPHER. [Dial. VI.] about the fyftetn of Providence or connexion of events : As one may fay that grafs is green, without knowing or confidering how it grows, what ufes it is fubfervient to, or how it is connefted with the mundane fyftem. Thus, for inftance, the fpoiling of the Egyptians^ and the extirpa- tion of the Canaanites^ every one, at firft glance, fees to be cruel and unjuft, and may, therefore, without deliberating, pronounce them unworthy of God. Cri. — But, Alciphron^X.0 judge rightly of thefe things, mav it not be proper to confider, how long the IfraeUtes had v/rought under thofe fevere tafk-mafters of Egypty what injuries and hardfliips they had fuftained from them, what crimes and abominations the Canaanites had been guilty of what right God hath to difpofe of the things of this world, to punifti delinquents, and to appoint both the manner and the indruments of his juitice ? Man, who has not fuch a right over his fellow-creatures, who is himfelf a fellow-fmner with them, who is Uable to error as well as paffion, whofe views are imperfect:, who is gov- erned more by prejudice than the truth of things, may not improbably deceive himfelf, when he fets up for a judge of the proceedings of the holy, , omnifcient, im.paflivs Creator and Governor of all things. XVII. Alc. — Believe me, Crito, men are never fo in- duftrious to deceive themfclves, as when they engage to defend their prejudices. You would fain reafou us out of all ufe of our reafon ; can any thing be more irrational ^ To forbid us to reafon on the divine difpenfations, is to fup- pofe they will not bear the teft of reafon *, or, in other words, that God a6ls without reafon, which ought not to be admitted, no, not in any fingle inftance : For if in one, why not in another r Whoever, therefore, allows a God, muft allow that he always ads reafonably. I will not, therefore, attribute to him anions and proceedings that [Dial. VL] MINUTE PHILOSOPHER. 291 are unreafonable. He hath given me reafon to judge with- al : and I will judge by that unerring light, lighted frpm the univerfal lamp of nature. Cri.— O Alciphron ! as I frankly own the common re- mark to be true, that when a man is againll reafon, it is a fhrewd fign, reafon is againft him *, fo I (hculd never go about to difluade any one, much lefs one, who fo well knew the value of it, from ufmg that noble talent. On the contrary, upon all fubje^ls of moment, in my opin- ion, a man ought to ufe his reafon ; but then, whether it may not be reafonable to ufe it with feme deference to fuperior reafon, it will not, perhaps, be amifs to confid- er. He, who hath an exa^t view of the meafure, and of the thing to be meafured, if he applies the one to the other, may, I grant, meafure exa6tly. But he, who undertakes to meafure without knowing either, can be no more ex- a£t than he is modeft. It may not, neverthelefs, be im- pofTible to find a man, who, having neither an abftrafl: idea of moral fitnefs, nor an adequate idea of the divine economy, fhall yet pretend to m.eafure the one by the other. Alc. — It mull furely derogate from the wifdom of God, to fuppofe his conduft cannot bear being infpedled, not even by the twilight of human reafon. EuPH. — You allow, then, God to be wife ? Alc. — I do. EuPH. — What ! infinitely wife ? Alc. — Even infinitely. EuPH. — His Wifdom, then, far exceeds that of man. Alc — Very far. EuPH. — ^Probably more than the wifdom of man, that of a child. Alc. — Without all quefllon. Eupn. — What think you, Alciphron, mufl not the con- du£l of a parent feem very unaccountable to a child, when 292 MINUTE PHILOSOPHER. [Dial. VI.] Its inclinations are thwarted, when it is put to learn the letters, when it is obliged to fwallow bitter phyfic, to part with what it likes, and to fufFer, and do, and fee many things done contrary to its own judgment, however reafonable or agreeable to that of others ? Alc. — This I grant. EuPH. — Will it not, therefore, follow from hence, by a parity of reafon, that the little child, man, when it takes upon it to judge of the fchemes of parental Providence ; and a thing of yefterday, to criticife the economy of tl\e Ancient of Days ; will it not follow, I fay, that fuch a judge, of fuch matters, mud be apt to make very errone- ous judgments .'' efteeming thofe things in themfelves un- accountable, which he cannot account for, and conclud- ing of fome certain points, from an appearance of arbi- trary carriage towards him, which is fuited to his infancy and ignorance, that they are in themfelves capricious or abfurd, and cannot proceed from a wife, juft, and be- nevolent God. This fmgle. confideration, if duly attend- ed to, and applied, would, I verily think, put an end to many conceited reafonings againft revealed religion. Alc. — You v/ould have us then conclude, that things, to our wifdom unaccountable, may neverthelefs proceed from an abyfs of wifdom, which our line cannot fathom : And that profpe£l:s viewed but in part, and by the broken tinged light of our intelle^ls, though to us they may feem difproportionate and monftrous, may, neverthelefs, ap- pear quite otherwife to another eye, and in a different fit- uation : In a word, that as human wifdom is but childilh folly, in refpeci: of the divine, fo the wifdom of God may fometimes feem fooliflmefs to m.an. XVIII. EuFH. — I would not have you make thefe con- clufions, unlefs in reafon, you ought to niake them : But if they are reafonable, why fhculd you not make [Dial. VI.] MINUTE PHILOSOPHER. 293 Alc.-— Some things may feem reafonable at one time, and not at another : And I take this very apology you make, for credulity and fuperllition, to be one of thofe things. When I view it in its principles, it feems naturally«to follow from juft concelTions : But when I con- fider its confequences, I cannot agree to it. A man had as good abdicate his nature, as difclaim the ufe of reafon. A do6i:rine is unaccountable, tlierefore it muft be divine I EuPH.— Credulity and fuperftition are qualities fo dif- agreeable and degrading to human nature, fo furely an ef- fect of weaknefs, and fo frequently a caufe of wickednefs, that I fhould be very much furprifed to find a juft courfe of reafoning lead to them. I can never think, that reafon is a blind guide to folly, or that there is any connexion between truth and falfliood, no more than I can think a thing's being unaccountable a proof that it is divine : Though at the fame time, I cannot help acknowledging, it follows from your own avowed principles, that a thing's being unaccountable, or incomprehenfible to our reafon, is no fure argument to conclude it is not divine ; efpecially when there are collateral proofs of its being fo. A child is influenced by the many fenfible effe6bs it hath felt, of paternal love, and care, and fuperior wifdom, to believe and do feveral things with an implicit faith and obedience : And if we, in the fame manner, from the truth and rea- fonablenefs which we plainly fee in fo many points within our cognifance, and the advantages which we experi- ence from the feed of the gofpel fown in good ground, were difpofed to an implicit belief of certain other points, relating to fchemes we do not know, or fubjefis to which our talents are perhaps difproportionate, I am tempted to think it might become our duty, without difhonoring our reafon j which is never fo much difnonored, as when it is foiled, and never in more danger of being foiled, than by judging where it hath neither means nor right to judge. 294 MINUTE PHILOSOPHER. [Dial. VI.] Lys. — I would give a good deal to fee that ingenious game Iter, Glaucus^ have the handling of Euphranor one night at our club. I own he is a peg too high for me in fome of his notions : But then he is admirable at vindica- ting human reafon againfl the impofitions of pricftcraft. XIX. Alc— He would undertake to make it as clear as day light, that there was nothing worth a ft raw in chrif- tianlty, but what every one knew, or might know, as well without as with it, before as fince Jefus Chrifl. Cri. — That great man, it feems, teacheth, that com- mon fenfe alone is the pole-ftar, by which mankind ought to fteer ; and that what is called revelation muft be ridic- ulous, becaufe it is unneceflary and ufelefs, the natural talents of every man being fufEcient, to make him happy, good, and wife, without any further correfpondence with heaven either for light or aid. EuPH.— I have already acknowledged how fenfible I am, that my fituation in this obfcure corner of the country deprives me of many advantages, to be had from the converfation of ingenious men in town. To make my- feif fome amends, I am obliged to converfe with the dead, and my own thoughts, which laft I know are of little weight againft the authority of Glaucusy or fuch like great men in the Minute Philofophy. But what fliall we fay to Socrates, for he too was of an opinion very different from that afcribed to Glaucus ? Alc. — For the prefent, we need not infift on authorities, ancient or modern, or inquire which was the greater man Socrates or Glaucus, Though, methinks, for fo much as authority can fignify, the prefent times, gray and hoary with age and experience, have a manifeft advantage over thofe that are falfly called ancient. But not to dwell on au- thorities, I tell you in plain Engli/Ij, Euphranor, we do not want your revelations : And that for this plain reafon, [Dial. VI.] MINUTE PHILOSOPHER. 29^ thofe, that are clear, every body knew before, and thofe, that are obfcure, no body is the better for. EuPK.— As it is impollible, that a man fliould believe the practical principles of the chriftian religion, and not be the better for them : So it is evident, that thofe princi- ples may be much more eafily taught as points of faith> than demonftrated or difcovcred as points of fcience. This I call evident, becaufe it is plain fa6l. Since vfc daily fee, that many are inltruded in matters of faith j that few are taught by fcientific demonftration ; and that there arc ftill fewer, who can difcover truth for themfelves. Did Minute Philofophers but refle^l, how rarely men are fwayed or governed by mere ratiocination, and how often by faith, in the natural, or civil concerns of the world ! How little they know, and how much they believe ! How uncommon it is to meet with a man who argues juftly, who is in truth a mafter of reafon, or walks by that rule I How much better (as the world goes) men are qualified to judge of faclg than of reafonings, to receive truth upon teRimony than to deduce it from principles ! How general a fpirit of truft or reliance runs through the whole fyftem of life and opinion ! And, at the fame time, how feldom the dry light of unprejudiced nature is followed or to be found ! I fay, did our thinking men but bethink themfelves of thefe things, they would perhaps find it difficult to af- fign a good reafon, why faith, which hath fo great a (hare in every thing elfe, fhould yet have none in religion. But to come more clofely to your point, whether it was pofiible for mankind to have known all parts of the chrif- tian religion, befides myfteries and ppfitive inftitutions, is not the queftion between us ; and that they actually did not know them, is too plain to be denied. This, perhaps, was for want of making a due ufe of reafon. But, as to the ufefulnefs of revelation, it feems much the fame thing whether men could not knov/, or would not be at 7.^6 MINUTE PHILOSOPHER. [Dial. VI.] the pains to know the doctrines revealed. And as for thofe do£trines, which were too obfcure to penetrate, or too fublime to reach, by natural reafon •, how far mankind may be the better for them is more, I had almoft faid, than even you or Glaucus can tell. XX. Alc. — But whatever may be pretended as to ob- fcure do£lrines and difpenfations, all this hath nothing to do with prophecies •, which, being altogether relative to mankind, and the events of this world, to which our far culties are fureiy well enough proportioned, one might ex- pe£l {hould be very clear, and fuch as might inform in- ftead of puzzling us. EuPH. — And yet it muft be allowed, that as fome prophe- cies are clear, there are others very obfcure : but, left to myfelf, I doubt I fhould never have inferred from thence that they were not divine. In my own way of thinking, I fhould have been apt to conclude, that the prophecies, we underftand, are a proof for infpiration : But that thofe we do not underftand are no proof againft it. Inafmuch as for the latter our ignorance, or the referve of the Holy Spirit may account : but for the other, nothing, for ought that I fee, can account but infpiration. Alc. — Now I know feveral fagacious men, who con- clude very differently from you, to wit, that the one fort of prophecies a^re nonfenfe, and the other contrived after the events. Behold the difference between a man of free thought and one of narrow principles ! EuPH. — It feems then, they rejedl the revelations be- caufe they are obfcure, and DanleFs prophecies becaufe they are clear. Alc. — Either way, a man of fenfe fees caufe to fufpe^ there has been foul play. EuPH. — Your men of fenfe are, it fcems, hard to pleafe. [Dial. VI.] MINUTE PHILOSOPHER. 29-^ Alc. — Our Philofophers are men of piercing eyes. EuPH. — I fuppofe fuch men never make trancient judg- ments from trancient views, but always eftablifti fixed conclufions upon a thorough infpedlion of things. For my own part, I dare not engage with a man, who has examined thofe points fo nicely, as it may be prefumed, you have done : But I could name fome eminent writers of our own, now living, whofe books on the fubje£t of prophecy have given great fatisfa6tion to gentlemen, who pafs for men of fenfe and learning, here in the country. Alc. — You muft know, Euphranor^ I am not at lei- fure to perufe the learned writings of divines, on a fub- je£i: which a man may fee through with half an eye. To me it is fufhcient, that the point itfelf is odd and out of the road of nature. For the reft, I leave them to difpute and fettle among themfelves, where to fix the precife time when the fcepter departed from Judah : Or whether in Daniel^s prophecy of the Mejfiah we fliould compute by the Chaldean or the jtdian year. My only conclufion concerning all fuch matters is, that I will never trouble myfelf about them. EuPH. — To an extraordinary genius, v/ho fees things with half an eye, I knov/ not what to fay : But for the reft of mankind, one would think it (hould be verv rafh in them to conclude, without much and exa^l inquiry, on the unfafe fide of a queftion v/hich concerns their chief intereft. Alc. — Mark it v/ell : A true genius in purfuit of truth, makes fwift advances on the wings of general maxims, while little minds creep and grovel amidft mean particu- larities. I lay it down for a certain truth, that by the fallacious arts of logic and criticifm, ftraining and for- cing, palliating, patching and diftinguifhing, a man may iuftify or make out any thing : And this remark, with O o 19S MINUTE PHILOSOPHER. [Dial. VI.] one or two about prejudice, faves me a world of trouble. EuPH. — You, Alciphron, who foar fublime on ftrong and free pinions, vouchfafe to lend a helping hand to thofe, whom you behold intangled in the birdlime of pre- judice. For my part, I find it very poffible to fuppofe prophecy may be divine, although there ihould be fome obfcurity at this diftance, with refpe£l to dates of time, or kinds of years. Youyourfelf own revelation poffible : And allowing this, I can very eafily conceive it may be odd, and out of the road of nature. I can, without amazement, meet in holy fcriptures divers prophecies, whereof I do not fee the completion, divers texts I do not underiland, divers myfleries above my comprehen- fion, and ways of God to me unaccountable. Why may not fome prophecies relate to parts of hiftory I am not well enough acquainted with, or to events not yet come to pafs .'' It feems to me, that prophecies unfathomed by the hearer, or even the fpeaker himfelf, have been after- ward verified and underftood in the event : and it is one of my maxims, that, ivhat hath heeiiy may he. Though I rub mine eyes, and do mine utmoft to extricate myfelf from pi-ejudice, yet it ftill feems very poffible to me, that, what I do not, a more acute, more attentive, or more learned man may underftand : At leaft thus much is plain : the difficulty of fome points or paflages doth not hinder the clearnels of others : And thofe parts of fcrip- ture which we cannot interpret, we are not bound to know the fenfe of. What evil or what inconvenience, if we cannot comprehend what we are not obliged to compre- hend, or if we cannot account for thofe things, which it doth not belong to us to account for } Scriptures not un- derftood, at one time, or by one perfen, may be under- ftood at a nother time, or by other perfons. May we not perceive, by retro fpe£t on what Is paft, a certain progrefs from darker to lighter, in the feries of the divine econo- my towards man ? And may not future events clear up [Dial. VI.] MINUTE PHILOSOPHER. 2:99 fuch points, as at prefent exercife the faith of believers ? Now, I cannot help thinking (fuch is the force either of truth or prejudice) that in all this, there is nothing drain- ed or forced, or which is not reafonable and natural to fuppofe. XXI. Alc. — Well Euphranor, I will lend you a help- ing hand, fince you defire it, but think fit to alter my method : For you mufl know, the main points of chrif- tian belief have been infufed fo early, and inculcated fo often, by nurfes, pedagogues, and priefts : That, be the proofs ever fo plain, it is a hard matter to convince a mind thus tinctured and ftained, by arguing againft re- vealed religion from its Internal characters. I Ihall there- fore fet myfelf to condder things in another light, and ex- amine your religion by certain external characters, or cir- cumftantials, comparing the fyftem of revelation with collateral accounts of ancient heathen writers, and (hew- ing hov/ ill it confifts with them. Know then, that the chriftian revelation fuppofing the Jewijh^ it follows that if the Jenvijh be deftroyed, the chriftian muft of courfe fall to the ground. Now, to make (hort work, I (hall at- tack this Jewi/Ij revelation in its head. Tell me, are we not obliged, if we believe the Mofaic account of things, to hold the world was created not quite fix thoufand years sgo ? EuPH. — I grant we are. Alc— What will you fay now, if other ancient re- cords carry up the hiftory of the world many thoufand years beyond this period ? What if the Egyptians and Chlnefe have accounts extending to thirty or forty thoufand years ? What if the former of thefe nations have obferv- cd tv.'clve hundred eclipfes, during the fpace of forty-eight thoufand years, before the time of Alexander the Great ? What if the Chinsfe have alfo many obfervations antece- 3O0 MINUTE PHILOSOPHER. [Dial. VL] dent to the Je'wJjIj account of the creation ? What if the Chaldeans had been obferving the ftars for above four hun- dred thoufand years ? And what fhali we fay, if we have fucceflions of kings and their reigns, marked for fcveral thoufand years before the beginning of the world, affign- cd by Mofes P Shall we reject the accounts and records of all other nations, the mod famous, ancient, and learned in the v/orld, and preferve a blind reverence for the legif- lator of the Jews P EuPH. — And pray, if they deferve to be rejected, why fhould we not rejecl them ? What if thofe monftrous chronologies contain nothing but names without actions and manifeft fables ? What if thofe pretended obfervations of Egyptians and Chaldeans, were unknown or unregarded by ancient aftronomers ? What if the Jefuits have fhewn the inconfiftcncy of the like Chhiefe pretenfions with the truth of Ephemerides ? What if the moft ancient Chinefe obfervations allowed to be autlientic, are thofe of two fixed flars, one in the winter folftice, the other in the ver- nal equinox, in the reign of their king Taoy which was fmce the flood .? * Alc- — You muft give me leave to obferve the Ramp milBonaries are of fmall credit in this point. EuPK. — But what knowledge have we, or can we have, of thofe Chinefe affairs, but by their means ? The fame perfons that tell us of thefe accounts refute them : If we reject their authority in one cafe, what right have we to build upon it in another ? Alc. — When I conilder, that the Chinefe have annals of more than forty thoufand years, and that they are a learn- ed, ingenious, and acute people, very curious and addifted to arts and fciences, I profefs I cannot help paying fome regard to their accounts of time. * 3ianchini Hiflor. Unlverf. c. 17. [Dial. VI.] MINUTE PHILOSOPHER. 3or EupH, — Whatever advantage their fituation and polit- ical maxims may have given them, it doth not appear, they are fo learned or fo acute in point of fcience as the Euro- peans. The general character of the Chinefey if we may believe Trigaltius and other writers, is that they arc men of .a trifling and credulous curionty, addicted to fearch after the philofopher's (lone, and a medicine to make men immortal, to aftrology, fortune-telling, and prefages of all kinds. Their ignorance in nature and mathematics is evident, from the great hand the Jefuits make of that kind of knowledge among them. But what fliall we think of thofe extraordinary annals, if the very Chinefe them- felves give no credit to them for more than three thoufand years before Jefus Chrifi P If they do not pretend to have begun to write hiftory above four trioufand years ago ? And if theoldeft books.they have now extant in an intelli- gible character, are not above tvv^o thoufand years old ? One would think a man of your fagacity, fo apt to fuf- pe£t every thing out of the common road of nature, fhould not, v/ithout the cleared proof, admit thofe annals for authentic, v/hich record fuch ftrange things as the fun's not fetting for ten days, and gold raining three days together. Tell me, Alciphrcn, can you really believe thefe things, without inquiring by what means the tradi- tion was preferved, through what hands it palTed, or what reception it met with, or who firfl committed it to wri- ting ? Alc. — To omit the Chinefe and their ftory, it will ferve my purpofe as well to build on the authority of Manetho that learned Egyptian prieft, who had fuch opportunities of fearching into the mofl ancient accounts of time, and copying into his dynafties the moil venerable and authentic records infcribed on the pillars of Hermes. EuPH. — Pray, Alciphrouy where were thofe chronolo- gical pillars to be fcen ? 302 MINUTE PHILOSOPHER. [Dial. VI.] I Alc. — In the Seriadical land. EupH. — And where is that country ? Alc. — I do not know. EupH. — How were thofe records preferved for fo many ages down to the time of this Hermes, who is faid to have been the firft inventor of letters ? Alc— I do not know. EupH. — Did any other writers, before or fince Mane^ thoy pretend to have feen, or tranfcribed, or known any thing about thefe pillars ? Alc. — Not that I know. EuPH. — Or about the place where they are faid to have been ? Alc. — If they did, it is more than I know. EtrpH.— Do the Greek authors that went Into Egypt, and confulted the Egyptian priefts, agree with thefe ac- counts of Manetho P Alc— -Suppofe they do not. EuPK. — Doth Diodorus, who lived fmce Manetho, fol- low, cite, or fo much as mention this fame Manetho P Alc — What will you infer from all this ? EuPH. — If I did not know you and your principles, and hov/ vigilantly you guard againft impofture, I fhould infer that you were a very credulous man. For what can we Call it but credulity to believe moft incredible things on moft llender authority, fuch as fragments of an obfcure writer, difagreeing with all other hiftorians, fupported by an obfcure authority of Hertnes^s- pillars, for which you mud take his word, and which contain things fo Im- probable as fucceffions of gods and demi-gods, for ma- ny thoufand years* Vulcan alone having reigned nine thou- fand ? There is little in thefe venerable dynafties of Mim- etho, befides names and numbers : And yet in that little we meet with very ftrange things, that would be thought romantic in another writer : For inftance, the Nile over- [Dial. VI.] MINUTE PHILOSOPHER. 303 flowing with honey, the moon grown bigger, a fpeaking lamb, feventy kings who reigned as many days, one after another, a king a day. * If you are known, Akiphron^ to give credit to thefe things, I fear you will lofe the hon- our of being thought incredulous. Alc— And yet thefe ridiculous fragments, as you would reprefent them, have been thought worth the pains and lucubrations of very learned men. How can you ac- count for the work that the great Jofeph Scaiiger and Sir Jchn Marjham make about them ? EuPH. — I do not pretend to account for it. To fee Scaliger add another Julian period to make room for fuch things as Manetho's dynafties, and Sir Johfi Marfiam take fo much learned pains to piece, patch, and mend thofe obfcure fragments, to range them in fynchronifms, and try to adjull them with facred chronology, or make them confiftent with themfelves and other accounts, is to me very ftrange and unaccountable. Why they, or EufebiuSy or yourfelf, or any other learned man fhould imagine thofe things deferve any regard, I leave you to explain. XXII. Alc. — After all, it is not eafy to conceive what fhould move, not only Matiethoy but alfo other Egyptian priefts, long before his time, to fet up fuch great preten- ces to antiquity, all which, however differing one from another, agree in this, that they overthrow the Mofaic hif- tory. How can this be accounted for, without fome real foundation? What point of pleafure, or profit, or power, could fet men on forging fucceffions of ancient names, and periods of time for ages before the world began ? EupH. — Pray, Alciphron^ is there any thing fo ftrange or lingular in this vain humor of extending the antiquity of nations beyond the truth ? Hath it not been obferved in moft parts of the world ? Doth it not even in our own times fhcv/ itfclf, efpecially among thofe dependent and * Seal. Can, Ifaj. 1. ^, 304 MINUTE PHILOSOPHER. [Dial. VI.] fubdued people, who have Httle elfe to boafl of. To pafs over others of our feliow-fubje6l:s, who, in proportion as they are below their neighbors in wealth and power, lay claim to a more remote antiquity ; are not the preten- fions of IriJIjms7iy in this way, known to be very extrava- gant ? If I may truft my memory, O' Flaherty ^ in his Ogygia, mentions fome tranfa6lions in Ireland before the flood. The fame humor, and from the fame caufe, ap- pears to have prevailed in Sicily , a country, for fome cen- turies paft, fubje£l to the dominion of foreigners : during which time, the Sicilians have publifhed divers fabulous accounts, concerning the original and antiquity of their cities, wherein they vie with each other. It is to be prov- ed by ancient infcriptlons, whofc exiftence or authority feems on a level with that of Hermes^s pillars, that Paler- mo was founded in the days of the patriarch, Ifaac, by a colony of Hebrews, Phceniciatis, and Syrians, and that a grandfon of Efau had been governor of a tower fubfifting within thefe two hundred years in that city. * The anti- quity of Mejfina hath been carried ftill higher, by fome who would have us think it was enlarged by Nimrod. + The like pretenfions are made by Catania, and other towns of that ifland, who have found authors of as good credit as Manctho to fupport them. Now I (hould be glad to know why the Egyptians, a fubdued people, may not probably be fuppofed to have invented fabulous accounts from the fame motive, and like others valued themfelves on extravagant pretenfions to antiquity, when in all other refpe^ts they were fo much inferior to their mafters ? That people had been fuccefliveiy conquered by Ethiopians, Ajfyrians, Babylonians, Perfians, and Grecians, before it appears that thofe wonderful dynafties of Manetho and the pillars of EIer?nes were ever heard of; as they had been * Fazelli Hlft. Slcul. decad. i. 1. 8. t Reina Notizie Iftoriche di Meflioa. [Dial. VL] MINUTE PHILOSOPHER. 305 by the two fir ft of thofe nations before the time of FioLn himfelf, the earlieft Greek that is known to have confulted the priefts of Egypt : Whofe. accounts were fo extrava- gant that even the Greek hiftorians, though unacquainted with Holy Scripture, were far from giving an intire credit to them. Herodotus making a report upon their authority, faith, thofe, to whom fuch things feem credible, may make the beft of them, for himfelf declaring that it was his purpofe to write what he heard.* And both he and Dio- dorus do, on divers occafions, fhew the fame diffidence in the narratives of thofe Egyptian priefts. And as we ob- ferved of the Egyptians^ it is no lefs certain that the Phoe' nicianiy AJJyrians, and Chaldeans were each a conquered and reduced people, before the reft of the world appear to have any thing of their pretenfions to fo remote anti- quity. Cri. — But what occafion is there to be at any pains to account for the humor of fabulous writers ? Is it not fuf- ficient to fee that they relate abfurdities •, that they are unfupported by any foreign evidence ; that they do not appear to have been in credit, even among their own countrymen, and that they are inconfiftent one with ano- ther ? That men (hould have the vanity to impofe on the world by falfe accounts, is nothing ftrange : it is much more fo, that after what has been done towards unde- ceiving the world by fo many learned critics, there fliould be men found capable of being abufed by thofe paltry fcraps of Manethoy Berofus^ CtefiaSy or the like fabulous or counterfeit writers. Alc. — Give me leave to obferve, thofe learned critics may prove to be ecclefiaftics, perhaps fomc of them pa- pifts. Cri. — What do you think of Sir Ifaac NeivtoJi, v/as he either papift or ecclefiaftic ? Perhaps you may not allow him to have been in fagacity or force of mind equal to the ♦ Herodotus in Euterpe. 3o6 MINUTE PHILOSOPHER. [Dial. VI.] great men of the Minute Philofophy : But it cannot be denied that he had read and thought much upon the fub- jed:, and that the refuit of his inquiry was a perfect con- tempt of all thofe celebrated rivals to Mofes. Alc. — It hath been obferved by ingenious men, that Sir Ifaac Newton, though a layman, was deeply prejudi- ced, witnefs his great regard to the bible. Cri. — And the fame may be faid of Mr. Lockcy Mr. Boyle y Lord Bacon ^ and other famous laymen, who, how- ever knowing in fome points, muft neverthelefs be allow- ed not to have attained that keen difcernment, which is the peculiar diftin6tion of your itOi. XXIII. But perhaps there may be other reafons bc- iide prejudice, to incline a man to gives Mofes the pre- ference, on the truth of whofe hiftory the government, manners, and religion of his countrymen were founded and framed ; of whofe hiflory there arc manifeft traces in the mod ancient books, and traditions of the GentileSy particularly of the Brachmans and Perfees ; not to men- tion the general atteflation of nature, as well as antiqui- ty, ' to his account of a deluge ; whofe hiftory is confirm- ed by the late invention of arts and fciences, the gradual peopling of the world, the very names of ancient nations, and even by the authority and arguments of that renown- ed philofopher, Lucretius, who, on other points, is fo much admired and followed, by thofe of your fetl. Not to mention, that the continual decreafe of fluids, the (inking of hills, and the retardation of planetary mo- tions, afford fo many natural proofs, which fhew this world had a beginning ; as the civil or hiftorical proofs abovementioned, do plainly point out this beginning, to have been about the time affigned in Holy Scripture. After all which, I beg leave to add one obfervation more. To any one, who confiders that, on digging into the [Dial. VL] MINUTE PHILOSOPHER. 307 earth, fuch quantities of fhells, and, in fome places, bones and horns of animals are found, found and entire, after having lain there in all probability fome thoufands of years, it fhould feem probable, that gems, medals, and implements in metal or (tone, might have laded intire, buried under ground forty or fifty thoufand years, if the world had been fo old. How comes it then to pafs, that no remains are found, no antiquities of thofe numerous ages, preceding the fcripture accounts of time ; no frag- ments of buildings ; no public monuments ; no intaglias, cammcoes, ftatues, ballb relievos, medals, infcriptions, utenfils, or artificial works of any kind, are ever difcov- ered, which might bear teftimony to the exiftence of thofe mighty empires, thofe fuccefTions of monarchs, heroes, and demi-gods, for fo many thoufand years ? Let us look forward, and fuppofe ten or twenty thoufand years to come, during which time, we will fuppofe, that plagues, famines, wars, and earthquakes fliall have made great havock in the world ; is it not highly probable, that at the end of fuch period, pillars, vafes, and ftatues now in being of granite, or porphyry, or jafper, (flones of fuch hardnefs, as we know them to have lafted two thoufand years above ground, without any confiderable alteration) would bear record of thefe, and paft ages ? Or that fome of our current coins might then be dug up, or old walls and the foundations of buildings (hew them- felves, as well as the fhells and ftones of the primeval world, are preferved down to our times ? To me, it feems to follow, from thefe confiderations, which common fenfe and experience, make all men judges of, that we may fee good reafon to conclude, the world was created about the time recorded in the Holy Scripture. And if we admit a thing fo extraordinary as the creation of this world, it fhould feem that we admit fomething ftrange, and odd, and new to human apprehenfion, beyond any other miracle whatfoever. 3g8 minute philosopher. [Dial. VI] XXIV. Alciphron fat mufing and made no anfwer, whereupon Lxficles exprefl'ed himfelf in the following manner. I mud own, I fliould rather fuppofe with Lucrt'tlusy that the world was made by chance, and that men grew out of the earth like pompions, than pin my faith on thofe wretched fabulous fragments of oriental hiftory. And as for the learned men, who have taken pains to illuftrate and piece them together, they appear to me no better than fo many mufty pedants. An ingenious free-thinker m^ay, perhaps, now and then make fome ufe of their lucubrations, and play one abfurdity againft ano- ther. But you are not, therefore, to think, he pays any real regard to the authority of fuch apocryphal writers, or believes one fyllable of the Chinsfey Babyloniany or Egyptran traditions. If we feem to give them a preference before the bible, it is only becaufe they are not eftablilhed by law. This is my plain fenfe of the matter, and I dare fay it is the general fenfe of our fe£l: ; who are too ration- al to be in earnell on fuch trifles, though they fometimes give hints of deep erudition, and put on a grave face to divert themfelves with bigots. Alc. — Since Lsjlcles will have it fo, I am content not to build on accounts of time, preceding the Mofaic. I muft neverthelefs beg leave to obferve, there is another point of a different nature, againft which there do not lie the fame exceptions, that deferves to be confidered, and may ferve our purpofe as well. I prefume it will be al- lowed that hiflorians, treating of times within the Mofaic account, ought by impartial men to be placed on the fame fcot with Mcfes. It m.ay therefore be expe<3:ed, that thofe, who pretend to vindicate his vv^ritings, fhould re- concile theni with parallel accounts of other authors, treat- ing of the fame times, things, and perfons. And, if we are not attached fingly to Mofesy but take our notions from other writers^ and the prob^ibility of things, we [Dial. VI.] MINUTE PHILOSOPHER. 50$* ihall fee good caufe to believe, the Je-ws were only a crew of leprous Egyptians^ driven from their country on account of that loathfome diftemper : And that their religion, pretended to have been delivered from heaven at Mount ^inaiy was in truth learned in Egypt^ and brought from thence. Cri. — Not to infift, on what cannot be denied, that an hiftorian, writing of his own times is to be believed, before others who treat of the fame fubjec):, feveral ages after, it feems to me that it is abfurd to expe£l we fhould reconcile Mcfcs with profane Iiidorians, till you have firft reconciled them one with another. In anfwer, therefore, to what you obferve, I defire you would confider in tlie firfl place, that Manethoy Cheremo7iy and Lyfimacktis had publiflied inconfiftent accounts of the Jeius, and their go- ing forth from Egypt : * In the fecond place, that their language is a plain proof, they were not of Egyptiatty but either of Pheniciatjy of Syriany or of Chaldean original : And in the third place, that it doth not feem very proba- ble to fuppofe, their religion, the balls or fundamental principle of which was the worfhip of one only Supreme God, and the principal defign of which was to abolifli idolatry, could be derived from Egypty the mod idolatrous of all nations. It mufl be owned, the feparate (ituatlon and inftitutions of the JcwSy occafioned their being treat- ed by fome foreigners, with great ignorance and contempt of them, and their original. -But Siraboy who is allowed to have been a judicious and inquifitive writer, though he was not acquainted with their true hiftory, makes more honorable mention of them, lie relates that 7l<f -5/^/, with many other wormippers of one infinite God, not approv- ing the image worihip of the Egyptians and other nations, went out from Egypt and fettled in Jerufaleniy where they built a temple, to one only God without images, f * Tofeph. contra Apion. I. i. | Strab. 1. 16, 310 MINUTEPHILOSOPHER. [Dial. VL] XXV. Alc. — We who aflert the caufe of hberty againfl religion, in thefe later ages of the world, lie under great difadvantages, from the lofs of ancient books, which cleared up many points to the eyes of thofe great men, CelfuSy Porphyyyy and Julian, which at a greater diflance, and with lefs help, cannot fo eafily be made out by us : But, had we thofe records, I doubt not, we might demol- ifh the whole fyftem at once. Cri.— And yet I make fome doubt of this ; becaufc thofe great men, as you call them, with all thofe advanta- ges could not do it. Alc. — ^That mud needs have been owing to the dul- nefs, and ftupidity of the world, in thofe days, when the art of reafoning was not fo much known and cultiva- ted as of late : But thofe men of true genius faw through the deceit themfelves, and were very clear in their opin- ion, which convinces me, they had good reafon on their fide. Cri. — And yet that great man Celfus feems to have had very flight and inconftant notions : one while, he talks like a thorough Epicurean ; another, he admits miracles, prophecies, and a future ftate of rewards and punifliments. What think you, Alciphron, is it not fomething capricious in fo great a man, among other ^advantages which he afcribes to brutes above human kind, to fuppofe they are magicians and prophets ; that they have a nearer com- merce and union with the divinity ; that they know more than men ; and that elephants, in particular, are of all others moft religious animals, and flri£i: obfervers of an oath. * Alc— A great genius will be fometimes whimfical. But what do you fay to the emperor, Julian, was not he an extraordinary man .'* Cri. — He feems by his writings, to have been lively and fatirical. Further, I make no difficulty of owning * Origen. contra Celfum. I. 4, [Dial. VI.] MINUTE PHILOSOPHER. 311 that he was a generous, temperate, gallant, and facetious emperor : But at the fame time it muft be allowed, be- caufe his own heathen panegyrift, Ammianus Alarcellinus^ * allows it, that he was a prating, light, vain, fuperftitious fort of man. And, therefore, his judgment, or author- ity can be but 6c fmall weight with thofe, who are not prejudiced in his favor. Alc. — But of all the great men, who wrote againft revealed religion, the greateft without queftion was that truly great man, Porphyryy the lofs of whofe invaluable work can never be fufficiently lamented. This profound philofopher went to the bottom and original of things. He moil learnedly confuted the fcriptures, fhewed the ab- furdity of the Mofaic accounts, undermined and expo- fed the prophecies, and ridiculed allegorical interpreta- tions, f The moderns, it muft be owned, have done great things, and fhewn themfelves able men : Yet I can- not but regret the lofs of what was done by a perfon of fuch vaft abilities, and who lived fo much nearer the foun- tain-head ; though his authority furvives his writings, and muft ftill have its weight, with impartial men, in fpite of the enemies of truth. Cri. — Porphyry, I grant, was a thorough infidel, tho' he appears by no means to have been incredulous. It feems he had a great opinion of wizards and necromanc- ers, and b;;lieved the myfteries, miracles, and prophecies of Theurgijls and Egyptian priefts. He was far from be- ing an enemy to obfcure jargon, and pretended to extra- ordinary extafies. In a word, this great man appears to have been as unintelligible as a fchoolman, as fuperfti- tious as a monk, and as fanatical as any quietift or qua- ker : and, to complete his charadter as Minute Philofo- pher, he was under ftrong temptations to lay violent * Am, Marcellln. 1. 45. f Luc. Holftenius de vita & fcrlptls Porphyril, 312 MINUTE PHILOSOPHER. L^ial. VI.] hands on himfelf. We may frame a notion of this patri- arch of infidelity, from his judicious way of thinking up- on other points, as well as the chriftian religion. So fa- gacious was he as to find out, that the fouls of infefts, when feparated from their bodies, become rational : that demons of a thoufand ftiapes affift in m-sking philtrums and charms, whofe fpirituai bodies are nourilhed and fat- tened by the fleams of libations and facrifices : That the "ghofts of thofe, who died violent deaths, ufe to haunt and appear about their fepulchres. This fame egregious phi- lofopher advifeth a wife man not to eat fiefh, left the impure foul of the brute that was put to violent death fliould en- ter, along with the flefh into thofe who eat it. He adds, as a matter of fa£l:, confirmed by many experiments, that thofe who would infinuate into them fe Ives the fouls of fuch animals, as have the gift of foretelling things to come, need only eat a principal part, the heart, for inftance, of a flag or a mole, and fo receive the foul of the animal, which will prophefy in them like a God.* No wonder if men, whofe minds were preoccupied by faith and tenets of fuch a peculiar kind, fhould be averfe from the recep- tion of the gofpel. Upon the whole, we defire to be ex- cufed, if we do not pay the fame deference to the judg- ment of men, that appear to us whimfical, fuperflitious, weak, and vifionary, which thofe impartial gentlemen do, who admire their talents, and are proud to tread in their footfteps. Alc. — Men fee things in different views : what one admires another contemns : it is even poffible for a preju- diced mind, whofe attention is turned towards the faults and blemifhes of things, to fancy fome fliadow of defedi in thofe great lights, which in our ov;n days have enlight- ened, and ftill continue to enlighten the world. * Vide Porphyrium de abfllnentla, de facrlficlls, de pils, & dcmonibui. [Dial. VL] MINUTE PHILOSOPHER. 313 XXVI. But pray tell me, Crko, what you think of Jofephus ? He is allowed to have been a man of learning and judgment. He was himfelf an alTerter of revealed religion. And chrillians, when his authority ferves their turn, are ufed to cite him with refpecl. Cri. — All this I acknowledge. Alc. — Muft it not then feem very ftrange, and very fufpicious to every impartial inquirer, that this learned Jeiji^ writing the hiftory of his own country, of that very place, and thofe very times, where and when Jefus Chrtji made his appearance, fhould yet fay nothing of the charafter, miracles, and dodlrine of that extraordinary perfon ? Some ancient chriftians were fo fenlible of this, that, to make amends, they inferted a famous paflage in that hiftorian -, which impofture hath been fufficiently de- tected by able critics in the laft age. Cri. — Though there are not wanting able critics on the other fide of the queftion, yet, not to enter upon the difcuflion of that celebrated paflage, I am content to give you all you can defire, and fuppofe it not genuine, but the pious fraud of fome wrong-headed chriftian, who could not brook the omiffion in Jofephus : But this will never make fuch omiflion a real objection againft chrif- tianity. Nor is there, for ought I can fee, any thing in it whereon to ground either admiration or fufpicion ; in- afmuch as it fhould feem very natural, fuppofing the gof- pel account exa<Elly true, {or Jofephus to have faid nothing of it ; confidering that the view of that writer was to give his country fome figure in the eye of the world, which had been greatly prejudiced againft the Jews, and knew little of their hiftory, to which end the life and death of our Saviour would not in any wife have conduced ; con- fidering that Jofephus could not have been an eye-witnefs of our Saviour or his miracles ; confidering that he was a Fharifee of quality and learning, foreign as well as 0.1 314 MINUTE PHILOSOPHER. [Dial. VL] Jeiuijh, one of great employment in the ftate, and that the gofpel was preached to the poor ; that the firft inftruments of fpreading it, and the firft converts to it, were mean and illiterate, that it might not feem the work of man, or be- holden to human intereft or power ; confidering the gen- eral prejudice of the Jews, who expe£i:ed in the Mefftah a temporal and conquering prince *, which prejudice was as ftrong, that they chofe rather to attribute our Sav- iour's miracles to the devil, than to acknowledge hin; to be the Chrift : Confidering alfo the hellifh diforder and confufion of the Jenv'ip ftate in the days of Jofephus ; when men's minds were filled and aftoniftied with unpar- alleled wars, diflenfions, maflacres, and feditions of that devoted people. Laying all thefe things together, I do not think it ftrange, that fuch a man, writing with fuch a view, at fuch a time, and in fuch circumftances, ihould omit to defcribe our blefled Saviour's life and death, or to mention his miracles, or to take notice of the ftate of the chriftian church, which was then as a grain of muft- ard feed, beginning to take root and germinate. And this will feem ftill lefs ftrange, if it be confidered, that the apoftles, in a few years after our Saviour's death, de- parted from Jerufalemy fetting themfelves to convert the Gentiksy and were difperfed throughout the world \ that the converts in Jerufakm were not only of the meaneft of the people, but alfo few ; the three thoufand added to the church in one day, upon Feter\ preaching in that city, appearing to have been not inhabitants, but ftrangers from all parts, aflembled to celebrate the feaft of Pente- coft ; and that all the time of Jofephus y and for feveral years after, during a fuccefiion of fifteen biftiops, the chriftians at Jerufakm obferved the Mofatc law, * and were confequently, in outward appearance, one people ♦ Sulp. Sever. Sacr, Hift. la, &Eufeb. Chron. lib. pofter. [Dial. VL] MINUTE PHILOSOPHER. 315 with the reft of the Jeivs^ which muft have made them lefs obfervable. I would fain know what reafoii we have to fuppofe, that the gofpel, which, in its firfts propaga- tion, feemed to overlook the great or confiderable men of this world, might not alfo have been overlooked by them, as a thing not fuited to their apprehcnfions and way of thinking ? Befides, in thofe early times might not other learned Jeivs^ as well as Gamaliel ^^ fufpend their judgment of this new way, as not knowing what to make or fay of it, being on one hand, unable to quit the notions and traditions in which they were brought up, and, on the other, not daring to refift or fpeak againft the gofpel, left they fhould be found to fight againft God ? Surely at all events, it could never be expelled, that an uncon- verted Je'W (hould give the fame account of the life, mi- racles, and do61:rines of Jffus Chrifly as might becom.e a chriftian to have given : Nor, on the other hand, was it at all improbable, that a man of fenfe (hould beware to leflen or traduce what, for ought he knew, might have been a heavenly difpenfation ; between which two courfes, the middle was to fay nothing, but pafs it over, in a doubtful, or a refpe£iful filence. And it is obfervable, that where this hiftorian occafionally mentions Jefus Chriji in his account of St. James's death, he doth it without any refle^lion, or faying, either good or bad, though at the fame time, he (hev/s a regard for the apoftle. It is obfervable, I fay, that fpeaking of Jefusy his expreflion is, who was called the Chrift, not who pretended to be the Chrift, or who was falfely called the Chrift, but Am- ply, tou legomenou Ckrifiou. * It is evident, Jofephus knew there was fuch a man as Jefusy and that he was faid to be the Chrift, and yet he condemns neither him nor his followers *, which to me feems an argument in their favor. Certainly, if we fuppofe Jofephus to have known, t Ads V. * Jof. Ant. 1. ao. c. 8. 3i6 MINUTE PHILOSOPHER. [Dial. VL] or been perfuaded, that he was an impoftor, it will be difficult to account for his not faying fo in plain terms. But, if we fuppofe him in Gamaliel's way of thinking, who fufpended his judgment, and was afraid of being found to fight againft God, it fliould feem natural for him to behave in that very manner, which, according to you, makes againft our faith, but I verily think, makes for it : But what if Jofephus had been a bigot, or even a faddiiceey an infidel, an atheift ? What then ! we readily grant there might have been perfons of rank, poHticians, generals, and men of letters, then as well as now, Jeivsy as well as Rnglipjmen^ who believed no revealed religion : And that fome fuch perfons might poflibly have heard of a man in low life, who performed miracles by magic, with- out informing themfelves, or perhaps ever inquiring about his miffion and do£trine. Upon the whole, I can- not comprehend why any man fhould conclude againft the truth ©f the gofpel, from Jofephus* s omitting to fpeak of it, any more than from his omitting to embrace it. Had the firft chriftians been chief priefts and rulers, or men of fci- ence and learning, like Ph'ilo and Jofephus, it might per- haps with better colour have been objected, that their re- ligion was of human contrivance, than now that it hath pleafed God by weak things to confound the ftrong. This I think fufficientiy accounts, why, in the beginning, the gofpel might overlook or be overlooked by men of a cer- tain rank and charaiSler. XXVil. Alc. — And yet it feems an odd argument in proof of any dodrine, that it was preached by fimple people, to fimple people. Cri. — Indeed if there was no other atteftation to the truth of the chriftian religion, this rauft be owned a very weak one. But if a do£lrine begun by inftruments, mean^ as to all human advantages, and making its firft [Dial. VI.] MINUTE PHILOSOPHER. 317 progrefs among thofe, who had neither wealth, nor art, nor power, to grace or encourage it, fiiouldin a fhort time, by- its own innate excellency, the mighty force of miracles, and the demonftration of the fpirit, not only without, b ut againft, all worldly motives, fpread through the world, and fubdue men of all ranks and conditions- of life, would it not be very unreafonable to reject or fufpe^i it, for the want of human means ? And might not this with much better reafon be thought an argument of its coming from God ? Alc— But ftill an inquifitive man will want the tefti- mony of men of learning and knowledge. Cri. — But from the firfl: century onwards, there was never wanting the teftimony of fuch men who wrote learnedly in defence of the chriftian religion, who lived, many of them, when the memory of things Avas frefh, who had abilities to judge, and means to know, and who gave the cleared proofs of their conviction and fincerity. Alc. — But all the while thefe men were chriftians, prejudiced chriftians, and therefore their teftimony is to be fufpe£led, Cri. — It feems then you would have Jews or heathens attcft to the truths of chriftianity. Alc. — That is the very thing I want. Crl — But how can this be ? Or if it could, would not any rational man be apt to fufpect fuch evidence, and afk, how it was poflible for a man really, to believe fuch things himfelf, and not become a chriftian ? The apoftles and firft converts were themfelves Jawsy and brought up in a veneration for the law of Mojts^ and in all the preju- dices of that people : Many fathers, chriftian philofo- phers, and learned apologifts for the faith, who had been bred Gentiles^ were without doubt imbued with prejudices of education : And if the finger of God, and force of truth converted both the one and the other from JudaJjm.^ 3i8 MINUTE PHILOSOPHER. [Dial. VI.] or Gentili/m, in fpite of their prejudices, to chriftianity, is not their teftimony fo much the ftronger ? You have then the fufFrages of both Jews and Geniilesy attefting to the truth of our religion, in the earlieft ages. But to expert or defire the atteftation of Jews remaining Jews^ or of Gentiles remaining Gentilesy feems unreafonable : ^or can it be imagined that the teftimony of men, who were not converted themfelves, fliould be the likeheft to convert others. We have indeed, the teftimony of hea- then writers to prove, That about the time of our Saviour's birth, there was a general expectation in the eaft, of a Mejfiahf or prince, who (hould found a new dominion : That there were fuch people as chriftians : That they were cruelly perfecuted, and put to death : That they were innocent and holy in life, and worftiip : And that there did really exift in that time, certain perfons, and faiSls mentioned in the New Teftament : And for other points, we have learned fathers, feveral of whom had been, as I already obferved, bred heathens, to atteft their truth. Alc. — For my part, I have no great opinion of the capacity or learning of the fathers, and many learned men, cfpecially of the reformed churches abroad, are of the fame mind, which faves me the trouble of looking myfelf, into their voluminous writings. Cri.— I fhall not take upon me to fay, with the Minute Philofopher, Pomponatiusy* that Origen, Baft/, Augiijiiney and divers other fathers, were equal to PlatOt Ariftotky and the greateft of the Gentiles^ in human knowledge. But, if I may be allowed to make a judgment from what I have feen of their writings, I ftiould think feveral of them men of great parts, eloquence, and learning, and much fuperior to thofe who feem to undervalue them. Without any affront to certain modern critics, or tranfla- tors, Erafmus may be allowed a man of fine tafte, and a * Lib. dt immortalitate animx. [Dial. VI.] MINUTE PHILOSOPHER. 31^ fit judge of fenfe and good writing, though his judgment in this point was very different from theirs. Some of our reformed brethren, becaufe the Romanijis attribute too much, feem to have attributed too little to them, from a very ufual, though no very judicious oppofition : Which is apt to lead men to remark defecS^s, without making proper allowances, and to fay things which neither piety, candor, nor good fenfe require them to fay. XXVIII. Alc. — But though I ihould acknowledge, that a concurring teflimony of many learned and able men throughout the firft ages of chriftianity may have its weight, yet when I confider the great number of forgeries and herefics that fprung up in thofe times, it very much weak- ens their credit. Cri. — Pray, Alciphrorty would it be allowed a good ar- gument in the mouth of a papift againft the reformation, that many abfurd fe£ls fprung up at the fame time with it ? Are we to wonder, that when good feed is fowing, the enemy (hould fow tares .^ But at once to cut off fever- al objedions, let us fuppofe in fact, what you do not de- ny poffible, tliat there is a God, a devil, and a revelation from heaven committed to writing many centuries ago. Do but take a view of human nature, and confider, what would probably follow upon fuch a fuppofition : And whether it is not very likely, there (hould be half-believers, miftaksn bigots, holy frauds, ambitious, interefted, dif- puting, conceited, fchifmatical, heretical, abfurd men among the profeffors of fuch revealed religion, as well as after a courfe of ages, various readings, omiffions, tranf- pofitions, and obfcurities in the text of the facred oracles ? And if fo, I leave you to judge, whether it be reafona- ble to make thofe events an objection againft the bging of a thing, which would probably and naturally follow upon the fuppofal of its being. Alc. — After all, fay what you will, this variety of opinions muft needs (hake the faith of a reafonable man. 320 MINUTE PHILOSOPHER. [Dial. VI.] Where there are fo many difFerent opinions on the fame point, it is very certain they cannot all be true, but it is certain they may all be falfe. And the means to find out the truth ! When a man of fenfe fets about this inquiry, he finds himfelf on a fudden, ftartled and amufed with hard words and knotty queftions. This makes him aban- don the purfuit, thinking the game not worth the chace. Cri. — But would not this man of fenfe do well to con- fider, it muft argue want of difcernment, to rejeft divine truths for the fake of human folHes ? Ufe but the fame candor and impartiality in treating of religion, that you would think proper on other fubjeds. We defire no more, and expert no lefs. In law, in phyfic, in politics, where- ever men have refined, is it not evident they have been al- ways apt to run into difputes and chicane ? But will that hinder you from admitting there are many good rules, and juft notions, and ufeful truths in all thofe profeflions. Phyficians may difpute, perhaps vainly and unintelligibly, about the animal fyftem : They may affign difFerent cau- fes of diflempers, fome explaining them by the elementa- ry qualities, hot and cold, moid and dry, others by chy- niical, others by mechanical principles : Yet this doth not hinder but the bark may be good for an ague, and rhu- barb for a flux. Nor can it be inferred from the difFer- ent fecis, which, from time to time, have fprung up in that profefFion, the dogmatic, for inftance, empiric, me- thodic, galenic, paracelfian, or the hard words, and knotty queflions, and idle theories, which have grown from them, or been ingrafted on them, that therefore we fiiould deny the circulation of the blood, or reject their excellent rules about exercife, air, and diet. Alc. — It feems you would fcreen religion by the ex- ample of other profefTions, all which have produced fe(9;s and difputes as well as chriftianity, which according to you may in itfelf, be true and ufeful, notv/ithftanding [Dial. VL] MINUTE PHILOSOPHER. 321 many falfe and fruitlefs notions Ingrafted on It, by the wit of man. But certainly if this had been obferved, or « beheved by many acute reafoners, they would never have made the multiphcity of religious opinions, and contro- verfies, an argument againft religion in general. Cri. — How fuch an obvious truth fhould efcape men of fenfe and inquiry, I leave you to account : But I can very eafily account for grofs miftakes in thofe, who pafs for free-thinkers, without ever thinking : Or, if they do think, whofe meditations are employed on other points of a very different nature, from a ferious and impartial inqui- ry about religion. XXIX. But to return : What, or where Is the profef- fion of men, who never fplit Into fchifms, or never talk nonfenfe ? Is it not evident, that, out of all the kinds of knowledge, on which the human mind is employed, there grow certain excrefcences, which may be pared off like the clippings of hair, or nails in the body, and with no worfe confequence. Whatever bigots or enthufiafts, whatever notional or fcholaftic divines may fay or think, it is certain, the faith derived from Chrift, and his apof- tles, was not a piece of empty fophiftry : They did not deliver and tranfmit down to us henen apaten gumnen gm^nen to ufe the expreffion of a holy confefTor.* And to pretend to demolifh their foundation for the fake of human fuperftruc- ture, be it hay or ftubble, or what It will, Is no argument of juft thought or reafon ; any more than it is of fairnefs, to fup- pofe a doubtful fenfe fixed, and argue from one fide of the queftion in difputed points. Whether, for inftance, the beginning of Genefis is to be underftood in a literal or allegorical fenfe } Whether the book of Job be an hifliory or a parable ? Being points difputed between chriftians, an infidel can have no right to argue from one fide of the * Socr. Hiftor. Ecclef. 1. R r 52i MINUTE PHILOSOPHER. [Dial. VL] queftion in thofe, or the like cafes. This or that tenet of a feet, this or that controverted notion is not what wc contend for at prefent, but the general faith, taught by Chrift and his apoftles, and preferved by univerfal and perpetual tradition, in all the churches down to our own times. To tax or ftrike at this divine doftrine, on account of things foreign and adventitious, the fpeculations and difputes of curious men, is in my mind, an abfurdity of the fame kind, as it would be to cut down a fine tree, yielding fruit and fhade, becaufe its leaves afforded nour- ilhment to caterpillers, or becaufe fpiders may now and then weave cobwebs among the branches. Alc. — To divide and diftinguifh would take time. We have feveral gentlemen very capable of judging in the grofs, but that want attention for irkfome and dry ftudies or minute inquiries. To which, as it would be very hard to oblige men againft their will, fo it mufl be a great wrong to the world, as well as themfelves, to debar them from the right of deciding according to their natural fenfe of things. Ori.-- It were to be wifhed thofc capable men would employ their judgment and attention on the fame objects. If theological inquires are unpalatable, the field of nature is wide. How many difcoveries to be made ! How ma- ny errors to be corrected in arts and fciences ! How many vices to be reformed in life and manners ! Why do men fingle out fuch points as are innocent and ufeful, when there are fo many pernicious mift?.kes to be amended ? Why fet themfelves to deflroy the hopes of human kind and encouragements to virtue ? Why delight to judge where they difdain to inquire ? Why not employ their no- ble talents on the longitude or perpetual motion ? Alc. — I wonder you would not fee the difference be- tween points of curiofity and religion. Thofe employ only men of a genius or humor fuited to them : But all [Dial. VI.] MINUTE PHILOSOPHER. 323 mankind have a right to cenfure, and are concerned to judge of thefe, except they will blindly fubmit to be gov- erned, by the ftale wifdom of their anceftors and the ef- tablifhed laws of their country. Cri.— 'It fhould feem, if they are concerned to judge, they are not lefs concerned to examine before they judge. Alc. — But after ail the examination, and inquiry, that mortal man can make about revealed religion, it is im- poflible to come at any rational fure footing. Strange things are told us, and in proof thereof, it is faid, that men have laid down their lives. But it may be eafily conceived, and hath been often known, that men have died for the fake of opinions, the belief of which, v/heth- er right or wrong, had once pofleffed their minds. Cri. — I grant you may find inftances of men dying for falfe opinions which they believed. But can you affign an inftance of a man's dying for the fake of an opinion, which he did not believe. This cafe is inconceivable : And yet this muft have been the cafe, if the witnefles of Chrift's miracles and refurre£tion are fuppofed impof- tors. XXX. There is, indeed, a deal of fpecious talk about faith, founded upon miracles : But when I examine this matter thoroughly, and trace chriftian faith up to its origin- al, I find it refts upon much darknefs, and fcruple, and uncertainty. Inftead of points evident or agreeable to hu- man reafon, I find a wonderful narrative of the Son of God tempted in the wildernefs by the devil, a thing ut- terly unaccountable, without any end, or ufe, or reafon whatfoever. I meet with ftrange hiftories of apparitions of angels and voices from heaven, with furprifing accounts of demoniacs, things quite out of the road of common fenfe or obfervation, with feveral incredible feats, faid to have been done by divine power, but more probably the inventions of men : Nor the lefs likely to be fo, becaufe 324 MINUTE PHILOSOPHER. [Dial. VL] I cannot pretend to fay with what view, they were invent- ed. Defigns deeply laid are dark, and the lefs we know, the more we fufpecl : But, admitting them for true, I fhall not allow them to be miraculous, until I thoroughly know the power of what are called fecond caufes and the force of magic. Cri.— You feem, Alclphron^ to analyfe not faith, but infidelity, and trace it to its principles ; which, from your own account, I collect to be dark and doubtful fcruples and furmifes, hailinefs in judging, and narrownefs in thinking, grounded on a fanciful notion, which over-rates the little fcantling of your own experience, and on real ignorance of the views of Providence, and of the quali- ties, operations, and mutual refpeds of the feveral kinds of beings, which are, or may be, for ought you know, in the univerfe. Thus obfcure, uncertain, conceited, and conje£lural are the principles of infidelity. Whereas, on the other hand, the principles of faith feem to me, points plain and clear. It is a clear point, that this faith in Chrift was fpread abroad throughout the world foon after his death. It is a clear point, that this was not &St^t^ by human learning, pohtics, or power. It is a clear point, that in the early times of the church, there were feveral men of knowledge and integrity, who embraced this faith, not from any, but againfh ail temporal motives. It is a clear point, that, the nearer they v/ere to the fountain- head, the more opportunity they had to fatisfy themfelves as to the truth of thofe fa6ls, which they believed. It is a clear point, that the lefs intereft there was to pcrfuade, the more need there was of evidence to convince them. It is a clear point, that they relied on the authority of thofe, who declared themfelves eye-witnclTes of the mira- cles and refurrctlion of Chrift. It is a clear point, that thofe profeffed eye-witnefies fuffered much for this, their attcftation, and finally fealed it with their blood. It is a [Dial. VI.] MINUTE PHILOSOPHER. 32^ clear point, that thefe witnefles, weak and contemptible as they were, overcame the world, fpread more light, preached purer morals, and did more benefit to mankind, than all the philofophers and fages put together. Thefe points appear to me clear and fure, and, being allowed fuch, they are plain, juft, and reafonable motives of af- fent : They ftand upon no fallacious ground, they contain nothing beyond our fphere, neither fuppofing more knowl- edge, nor other faculties, than we are really mafters of : And if they (hould not be admitted for morally certain, as I believe they will, by fair and unprejudiced inquirers, yet the allowing them to be only probable, is fulficient to ftop the mouth of an infidel. Thefe plain points, I fay, are the pillars of our faith, and not thofe obfcure ones, by you fuppofed, which are in truth, the unfound, uncertain principles of infidelity, to a rafti, prejudiced, and aflum- ing fpirit. To raife an argument, or anfwer an objedlion, from hidden powers of nature or magic, is groping in the dark : But by the evident light of fenfe, men might be fufficiently certified of fenfible efFe^ls, and matters of fact, fuch as the miracles and refurreflion of Chrifi: : And the teilimony of fuch men might be tranfmitted to after- ages, with the fame moral certainty, as other hiftorlcal narrations : And thofe fame miraculous fa^ls, compared by reafon with the doftrines they were brought to prove, may afford to an unbiaiTed mind, ftrong indications of their coming from God, or a fuperior principle, whofe good- nefs retrieved the moral world, whofe power commanded the natural, and whofe Povidence extended over both. — Give me leave to fay, tiiat nothing dark, nothing incom- prehenfible, or myfterious, or unaccountable, is the ground or motive, the principle or foundation, the proof or rea- fon of our faith, although it may be the objeft of it. For it muft be owned, that, if by clear and fure princi- ples, we are rationally led to believe a point lefs clear j we 325 MINUTE PHILOSOPHER. [Dial. VI] do not, therefore, rejeft fuch point, becaiife it is myfte- rious to conceive, or difficult to account for j nor would it be right fo to do. As for Jews and Gentiles^ ancient- ly attributing our Saviour's miracles to magic, this is fo far from being a proof againft them, that to me it feems, rather a proof of the fa<3:s, without difproving the caufe to which we afcribe them. As we do not pretend to know the nature and operations of demons, the hiftory, laws, and fyftem of rational beings, and the fchemes or views of Providence, fo far as to account for every a£lion and appearance, recorded in the gofpel : So neither do you know enough of thofe things, to be able from that knowledge of yours, to Gbje£l againft accounts fo well attefted. It is an eafy matter to raife fcruples upon many authentic parts of civil hiftory, which, requir- ing a more perfect knowledge of fa6ts, circumftances, and councils, than we can come at to explain them, muft be to us inexplicable. And this is ftill more eafy, with refpe£l to the hiftory of nature ; in which, if furmifes were admitted for proofs againft things odd, ftrange, and unaccountable ; if our fcanty experience were made the rule and meafure of truth, and all thofe phenomena re- jected, that we, through ignorance of the principles, and laws, and fyftem of nature, could not explain ; we fhould indeed make difcoveries, but it would be only of our own blindnefs and prefumption. And why, that men are fo eafily and fo often gravelled in common points, in things natural and vifible, fhould yet be fo (harp-fighted and dogmatical about the invifiblc world, and its myfte- ries, is to me a point utterly unaccountable by all the rules of logic and good fenfe. Upon the whole, there- fore, I cannot help thinking that there are points, fufli- ciently plain, and clear, and full, whereon a man may ground a reafonable faith in Chrift : But that the attacks of Minute Philofophers, againft this faith, are grounded upon darknefs, ignorance and prefumption. [Dial. VI.] MINUTE PHILOSOPHER. 327 Alc. — I doubt I (hall ftill remain In the dark, as to the, proofs of the chriftian religion, and always prefume there is nothing in them. XXXI. For how is It poflible, at this remote diflance,. to arrive at any knowledge, or frame any demonftratlon about it ? Cri. — What then ? Knowledge, I grant, in a ftri6t fenfe, cannot be had without evidence, or demonftra- tlon : but probable arguments are a fufficient ground of faith. Who ever fuppofed that fcientifical proofs arc neceflary to make a chriftian ^ Faith alone is required, and, provided that, in the main, and upon the whole, men are perfuaded, this faving faith may confift with fome degrees of obfcurity, fcruple, and error. For, al- though the light of truth be unchangeable, and the fame in its eternal fource, the father of lights : Yet, with refpe£t to us, it is varioufly weakened and obfcured, by palling through a long diftance, or grofs medium, where it is intercepted, diftorted, or tinctured by the prejudi- ces and pafTions of men. But, all this, notwithftanding, he that will ufe his eyes, may fee enough for the pur- pofes, either of nature or of grace ; though by a light dimmer indeed, or clearer, according to the place, or the diftance, or the hour, or the medium. And it will be fufficient, if fuch analogy appears between the difpenfa- tions of grace and nature, as may make it probable (although much ftiould be unaccountable in both) to fup- pofe them derived from the fame author, and the work- manfhlp of one, and the fame hand. Alc. — Thofe who faw, and touched, and handled y^fus ChriJ} after his refurre6tion, if there were any fuch, may be faid to have feen by a clear light : But to us, the light is very dim, and yet it is expe6ted we fhould believe this point as well as they. For my part, I believe with 328 MINUTE PHILOSOPHER. [Dial. VI.] Spimfa, that Chrift's death was literal, but his refurrec- rion allegorical. * Cri. — And for my part, I can fee nothing in this cel- ebrated infidel, that (hould make me defert matters of fa£^, and moral evidence, to adopt his notions. Though I muft needs own, I admit an allegorical refurrre£i:ion, that proves the real : to wit, a refurrei^ion of Chrift's difcl- ples from weaknefs to refolution, from fear to courage, from defpair to hope : of v/hich, for ought I can fee, no rational account can be given, but the fenfible evidence, that our Lord was truly, really, and literally rifen from the dead : But as it cannot be denied, that his difciples, who were eye-witnefles of his miracles and refurredlion, had ftronger evidence than we can have of thefe points : So it cannot be denied, that fuch evidence was then more neceflary, to induce men to embrace a new inftitution, contrary to the whole fyftem of their education, their prejudices, their paflions, their interefts, and every hu- man motive. Though to me it feems, the moral evidence and probable arguments within our reach, are abundantly fufficient to make prudent, thinking men, adhere to the faith, handed down to us from our anceftors, eflabliflied by the laws of our country, requiring fubmiffion in points above our knowledge, and for the reft, recommending do£lrlnes, the moft agreeable to our intcreft, and our reafon. And, however ftrong the light might have been at the fountain-head, yet its long continuance and propa- gation, by fuch unpromifing inftruments throughout the world, have been very wonderful. We may now take a more comprehenfive view of the connexion, order, and progrefs of the divine difpenfations, and by a retrofpedi on a long feries of paft ages, perceive a unity of defign, running throughout the whole, a gradual difclofing, and fufilling the purpofes of Providence, a regular progrefs • Vid- Spinofse Epill. ad Oldenburgiuqn, [Dial. VI.] MINUTE PHILOSOPHER. 329 from types to anti-types, from things carnal to things fpiritual, from earth to heaven. We may behold Chrill crucified, that ftumbling-block to the Jeivs, and fooliih- nefs to the Greeks, putting a final period to the temple yrorfhip of the one, and idolatry of the other, and that iione, which was cut out of the mountain without hands, and brake in pieces all other kingdoms, become itfelf a great mountain. XXXII. If a due reflexion on thefe things be not fuf- ficient to beget a reverence for the chriftian faith in the minds of men, I (hould rather impute it to any other caufc, than a wife and cautious incredulity : When I fee their eafinefs of faith in the common concerns of life, where there is no prejudice or appetite to bias or difturb their natural judgment : When I fee thofe very men that, in religion, will not ftir a ftep without evidence, and at every turn expecb demonilratlon, truft their health to a phyfician, and their lives to a failor, with an implicit faith, I cannot think they deferve the honor of being thought more incredulous than other men : Or that they are more accuftomed to know, and for this reafon lefs inclied to believe. Qn the contrary, one is tempted to fufpedl, that ignorance hath a greater fliare than fcience in our modern infidelity : And that it proceeds more from a wrong head, or an irregular will, than from deep refearches. Lys. — We do not, it muft be owned, think that learn- ing, or deep refearches, are neceflary to pafs a right judg- ment upon things. I fometimes fufpe6t that learning is apt to produce and juftify whims, and fincerely believe we (hould do better without it. Our fe£l are divided on this point, but much the greater part think with me. I have heard more than once, very obferving men remark, that learning was the true human means which prefervcd religion in the world : And that, if we had it in our power to prefer blockheads in the church, all would fbon be right. S s 330 MINUTE PHILOSOPHER. [Dial. VI.] Cri. — Men muft be ftrangely in love with their opin- ions, to put out their eyes rather than part with them. But it has been often remarked by obferving men, that there are no greater bigots than infidels. Lys. — What ! A free-thinker, and a bigot, impoffible ! Cri. — Not fo impoffible neither, that an infidel ftiould be bigoted to his infidelity. Mcthinks I fee a bigot, wherever I fee a man over-bearing, and pofitive without knowing why, laying the greateft ftrefs on points of fmall- eft moment, hafty to judge of the confcience, thoughts, and inward views of other men, impatient of reafoning againft his own opinions, and choofing them with incli- nation rather than judgment, an enemy to learning, and attached to mean authorities. How far our modern infi- dels agree with this defcription, I leave to be confidered by thofe who really confider and think for themfelves. Lys. — We are no bigots, we are men that difcover diffi- culties in religion, that tie knots and raife fcruples, which difturb the repofe, and interrupt the golden dreams of bigots, who therefore cannot endure us. Cri. — They who call about for difficulties, will be fure to find, or make them upon every fubje£l: : But he that would, upon the foot of reafon, ere6l himfelf into a judge, in order to make a wife judgment on a fubjedi of that nature, will not only confider the doubtful and difficult parts of it, but take a comprehenfive view of the whole, confider it in all its parts and relations, trace it to its original, examine its principles, efi^edls, and tenden- cies, its proofs internal and external : he will diftinguifti between the clear points and the obfcure, the certain and uncertain, the eflential and the circumftantial, between what is genuine and what foreign. He will confider the different forts of proof, that belong to different tilings : where evidence is to be expected : Where probability may fuffice ; And where it is reafonable to fuppofe there fliould [Dial. VI.] MINUTE PHILOSOPHER. 331 be doubts and fcruples. He will proportion his pains and exa^lnefs to the importance of the inquiry, and check that difpofition of his mind to conclude all thofe notions, groundlefs prejudices, with which it was imbued before it knew the reafon of them. He will filence his paflions, and liften to truth. He will endeavor to untie knots as well as to tie them, and dwell rather on tlie light parts of things, than the obfcure. He will balance the force of his underftanding with the difficulty of the fubjeft, and to render his judgment impartial, hear evidence on all fides, and fo far as he is led by authority, choofe to follow that of the honeftcft and wifeft men. Now it is my fin- cere opinion, the chriftian religion may well ftand the teft of fuch an inquiry. Lys. — But fuch an inquiry would coft too much pains and time. We have thought of another method, the bringing religion to the teft of wit and hum^our : This v^ find a much fliorter, eafier, and more effe£lual way> And, as all enemies are at liberty to choofe their weapons, we make choice of thofe we are moft expert at : And we are the better pleafed with this choice, having obferved that of all things, a foiid divine hates a jeft. EuPH. — To confider the whole of the fubjecl, to read and think on all fides, to object plainly, and anfwer di- redtly, upon the foot of dry reafon and argument, would be a very tedious and troublefome affair. Befides it is at- tacking pedants at their ov/n weapons. How much more delicate and artful is it, to give a hint to cover one's felf, with an ssnigma, to drop a double entendre^ to keep it in one's power to recover, and flip afide, and leave his an- tagonift beating the air ? Lys. — This hath been pra<£lifed with great fuccefs, and I believe it the top method to gain profelytes, and con- found pedants* 332 MINUTE PHILOSOPHER. [Dial. VI.] Cri. — I have feen feveral things written in this way, which, I fuppofe, were copied from the behavior of a fly fort of fcorners, one may fometimes meet with. Sup- pofe a conceited man that would pafs for witty, tipping the wink upon one, thrufting out his tongue at another ; one while waggiftily fmiling, another with a grave mouth and ludicrous eyes ; often affecting the countenance of one who fmothered a jeft, and fometimes biirfting out in a horfe-laugh : What a figure would this be, I will not fay in the fenate or council, but in a private vifit among well-bred men ? And yet this is the figure that certain great authors, who in this age, would pafs for models, and do pafs for models, make in their polite and elaborate writings on the .moft weighty points. Alc. — I, wh6 profefs myfelf an admirer, an adorer of reafon, am neverthelefs obliged to own, that in fome cafes, the fharpnefs of ridicule can do more than the ftrength of argument. But if we exert ourfelves in the ufe of mirth and humor, it is not for want of other wea- pons. It fhall never be faid, that a free-thinker was afraid of reafoning. No Critoy we have reafons in flore : The beft are yet to come.: And if we can find an hour for an- other conference before we fet out to-morrow morning, I'll undertake you (hall be plied with reafons, as clear, and home, and clofe to the point as you could wi(h. < '.■■■■OOiZX'A THE SEVENTH DIALOGUE. I. Chnjiian Faith impojftble. II. Words Jland for Ideas, III. No Knowledge or Faith ivithout Ideas. IV. Gracey no Idea of it. V. Suggefing Ideas not the only life of Words. VI. Force as dijicult to form an Idea of as Grace. VII. Notwithjlanding whichy ufeful Propofttions may he formed concernijig it. VIII. Belief of the Trini^ ty and other Myfieries not abfurd. IX. Miflakes about Faith an Occafton of profane Raillery. X. Faithy its true Nature and Efe5is. XI. Illujlrated by Science. XII. By Arithmetic in particular. XIII. Sciences converfant about Signs. XIV. The true End of Speech, Reafony Science, and Faith. XV. Metaphyftcal ObjeElions as Jlrong againfl Human Sciences as Articles of Faith. XVI. No Religion y becaufe no Human Liberty . XVII. Farther Proof againfl Human Liberty. XVIII. Fatalifm a Con- fequence of erroneous Suppofttions'. XIX. Man an ac^ countable Agent. XX. Inconftflency, Singularityy and Credulity of Minute Philofophers. XXI. Untroden Paths and new Light of the Minute Philofophers. XXII. So- phiflry of the Minute Philofophers. XXIII. Minute Phi- lofophers ambiguous , enigmatical y unfathomable. XXIV. Scepticifm of the Minute Philofophers. XXV. How a Sceptic ought to behave. XXVI. Minute Philofophers, ^hy difficult to convince. XXVII. Thinking, not the ep- , idemical Evilof thefe times. XXVIII. Infidelity y not an EffeB of Reafon or Thought, its true Motives affigned. XXIX. Variety of Opinions about ReligioUy EffeBs there* of XXX. Method for proceeding with Minute Philofo- phers. XXXI. Wa7it of Thought, and want of Educa^ tion, DefeBs of the prefent Age, [Dial. VII.] MINUTE PHILOSOPHER. 33^ ^T. HE philofophers having refolved to fet out for London next morning, we aflenibled at break of day in the library. Alciphron began with a declaration of his fincerity, affuring us, he had very maturely and with a moft unbiafTed mind confidered all that had been faid, the day before. He added that, upon the whole, he could not deny feveral probable reafons were produced for em- bracing the chriftian faith. But, faid he, thofe reafons being only probable can never prevail againft abfolute cer- tainty and demonflration. If therefore, I can demon- strate your religion to be a thing altogether abfurd and in- confiftent, your probable arguments in its defence do, from that moment, lofe their force, and with it, all right to be anfwered or confidered. The concurring teftimony of fmcere and able witnefles hath, without queftion, great weight in human affairs. I will even grant, that things odd and unaccountable to human judgment or experience, may fometimes claim our aflent on that fole motive. — And I will alfo grant it poflible, for a tradition to be con- veyed with moral evidence through many centuries. But at the fame time, you will grant to me, that a thing de- monftrably an,d palpably falfe, is not to be admitted on any teftimony v/hatever, which at beft can never amount to demonft ration. To be plain, no teftimony can make nonfenfe fenfe : No moral evidence can make contradic- tions confiftent. Know then, that as the ftrength of our caufe doth not depend upon, fo neither is it to be deci- ded by any critical points of hiftory, chronology, or lan- guages. You are not to wonder, if the fame fort of tradition and moral proof, which governs our aflent with" refpe£l to fa6ls in civil or natural hiftory is not admitted as a fufEcient voucher for metaphyfical abfurdities and ab- folute impoflibilitles. Things obfcure and unaccountable in human affairs, or the operations of nature, may yet 336 MINUTE PHILOSOPHER. [Dial. VII.] be poflible, and, if well attefted, may be aflented unto : But religious affent, or faith, can be evidently fhewn in its own nature to be impradicablc, impoflible, and abfurd. This is the primary motive to infidelity. This is our cita- del and fortrefs, which may, indeed, be graced with out- works of various erudition, but, if thofe are demoliftied, remains in itfelf, and of its own proper ftrength impreg- nable. EuPH, — This, it muft be owned, reduceth our inquiry within a narrow compafs : Do but make out this, and I {hall have nothing more to fay. Alc— Know then, that the (hallow mind of the vul- gar, as it dwells only on the outward furface of things, and confiders them in the grofs, may be eafily impofed on. Hence a blind reverence for religious faith and myftery. But when an acute philofopher comes to difle£l and analyfe thefe points, the impofture plainly appears : And as he has no blindnefs, fo he has no reverence for empty no- tions, or, to fpeak more properly, for mere forms of fpeech, which mean nothing, and are of no ufe to man- kind. II. Words are figns : They do or (hould ftand for ideas ; which fo far as they fuggeft they are fignificant. But words that fuggeft no ideas are infignificant. He who an- nexeth a clear idea to every word he makes ufe of, fpeaks fenfe : But where fuch ideas are wanting, the fpeaker ut- ters nonfenfe. In order, therefore, to know whether any man's fpeech be fenfelefs and infignificant, we have no- thing to do but lay afide the words and confider the ideas fuggefted by them. Men, not being able immediately to communicate their ideas one to another, are obliged to make ufe of fenfible figns, or words ; the ufe of which is to raife thofe ideas in the hearer, which are in the mind of the fpeaker : And if they fail of this end, they fcrve to [Dial. VII.] MINUTE PHILOSOPHER. 337 no purpofe. He, who really thinks hath a train of ideas fucceeding each other and connefted in his mind : And when he expreffeth himfelf by difcourfe, each word fug- gefts a diftin^l idea to the hearer or reader j who by that means hath the fame train of ideas in his, which was in the mind of the fpeaker or writer. As far as this efFecSl is produced, fo far the difcourfe is intelligible, hath fenfe and meaning. Hence it follows, that whoever can be fuppofed to underlland what he reads or hears, mud have a train of ideas raifed in his mind, correfpondent to the train of words read or heard. Thefe plain truths, to which men readily aflent in theory, are but little attended to in pra£tice, and therefore deferve to be enlarged on, and inculcated however obvious and undeniable. Man- kind are generally averfe from thinking, though apt enough to entertain difcourfe either in themfelves or others : The €fFe£l: whereof is, that their minds are rather ftored with names than ideas, the hulk of fcience rather than the thing. And yet thefe words without meaning do often make diftin£lions of parties, the fubje£l; matter of their difputes, and the object of their zeal. This is the mofl general caufe of error, which doth not influence ordina- ry minds alone, but even thofe who pafs for acute and learned philofophers, arc often employed about names in- ftead of things or ideas, and are fuppofed to know when they only pronounce hard words, without a meaning. III. Though it is evident that, as knowledge is the per- ception of the connexion or difagreement between ideas, he who doth not dillindlly perceive the ideas marked by the terms, fo as to form a mental propofition anfwering to the verbal, cannot pofTibly have knowledge : No more can he be faid to have opinion or faith which imply a weaker aflent, but ftill it mufi: be to a propofition, the terms of which, are underftood as clearly, although the agreement T t 338 MINUTE PHILOSOPHER. [Dial. VIL] or difagrecment of the ideas may not be fo evident, as in the cafe of knowledge. I fay, all degrees of affcnt whether founded on reafon or authority, more or lefs co- gent, are internal a£l:s of the mind, which alike terminate in ideas as their proper obje6i; : Without which there can be really no fuch thing as knowledge, faith, or opinion. We may perhaps raife a dull and difpute about tenets purely verbal : But what is this at bottom, more than mere trifling ? All which will be eafily admitted with ref- pe£t to human learning and fcience ; wherein it is an al- lowed method to expofe any doctrine or tenet, by flrip- ping them of the words, and examining what ideas are underneath, or whether any ideas at all ? This is often found the (horteft way to end difputes, which might oth- erv/ife grow, and multiply without end, the litigants nei- ther underftanding one another nor themfelves. It were needlefs to illuftrate what (hines by its own light, and is ad- mitted by all thinking men. My endeavor (hall be only to apply it in the prefent cafe. I fuppofe I need not be at any pains to prove, that the fame rules of reafon and good fenfe, which obtain in all other fubje6ts, ought to take place in religion. As for thofe, who confider faith and reafon as two di{lin£i: provinces, and would have us think good fenfe has nothing to do where it is moil concerned, I am refolved never to argue with fuch men, but leave them in quiet poireffion of their prejudices. And now, for the particular application of what I have faid, I fhall not fingle out any nice difputed points of fchool divinity, or thofe that relate to the nature and eflence of God, which being allowed infinite you might pretend to fcreen them, under the general notion of difficulties attending the na- ture of infinity. IV. Grace is the main point in the chriftian dlfpenfa- tion, nothing is oftner mentioned or more confidered [Dial. VII.] MINUTE PHILOSOPHER. 339 throughout the New Teftament ; wherein it is reprefent- ed as fomewhat of a very particular kind, diflin£t from any thing revealed to the Jenvs^ or known by the light of nature. This fame grace is fpoken of, as the gift of God, as coming by Jefus Chrift^ as reigning, as abounding, as operating. Men are faid to fpeak through grace, to be- lieve through grace. Mention is made of the glory of grace, the riches of grace, the ftewards of grace. Chrif- tians are faid to be heirs of grace, to receive grace, grow in grace, be ftrong in grace, to ftand in grace, and to fall from grace. And laftly, grace is faid to juftify, and to fave them. Hence chriftianity is ftiled the covenant or difpenfation of grace. And it is well known, that no point hath created more controverfy in the church, than this do(3:rine of grace. What difputes about its nature, extent, and efFefbs, about univerfal, efficacious, fufiicient, preventing, irrefillible grace, have employed the pens of proteftant as well as popifh divines, of Janfemjls and Mo" linijis, of Lutheransy Calvinijtsy and Arminiansy as I have not the lead curiofity to know, fo I need not fay. It fuf- ficeth to obferve, that there have been, and are flill fub- fifting great contefts upon thefe points. Only one thing I (hould defire to be i»formed of, to wit, what is the clear and diftin£t idea marked by the word grace ? I pre- fume a man may know the bare meaning of .a term, with- out going into the depth of all thofe learned inquiries. This furely is an eafy matter, provided there is an idea an- nexed to fuch term. And if there is not, it can be nei- ther the fubje^t of a rational difpute, nor the object of real faith. Men may indeed impofe upon themfelves or others, and pretend to argue and believe, when at bottom there is no argument or belief, farther than mere verbal trifling. Grace taken in the vulgar fenfe, either for beau- ty, or favor, I can eafily underftand. But when it de- 340 MINUTE PHILOSOPHER. [Dial. VIL] notes an ad^Ive, vital, ruling principle, influencing and ope- rating on the mind of man, diftin<3: from every natural power or motive, I profefs myfelf ajtogether unable to underftand it, or frame any diftincSl idea of it : And, therefore, I cannot aflent to any propofition concerning it, nor confequently have any faith about it : And it is a felf-evident truth, that God obligeth no man to impolTibil- ities. At the requeft of a philofophical friend, I did caft an eye on the writings he (hewed me of fome divines, and talked with others, on this fubje6l, but after all I had read or heard, could make nothing of it, having always found, whenever I laid afidc the v/ord grace, and looked into my own mind, a perfeft vacuity or privation of all ideas* And, as I am apt to think men's minds and faculties arc made much alike, I fufpeft that other men, if they examined what they call grace, with the fame exa£i;nefs and indifference, would agree with me, that there was nothing in it but an empty name. This is not the only inftance, where a word often heard and pronounced, is believed intelligible, for no other reafon but becaufe it is familiar. Of the fame kind are many other points reput- ed neceflary articles of faith. That which in the prefent cafe impofeth upon mankind, I take to be partly this. Men fpeak of this holy principle, as of fomething that a£l:s, moves, and determines, taking their ideas from cor- poreal things, from motion, and the force or Momentum of bodies, which being of an obvious and fenfible nature they fubftitute in place of a thing fpiritual, and incompre- henfible, which is a manifefl delufion. For though, the idea of corporeal force be ever fo clear and intelligible, it will not, therefore, follow, that the idea of grace, a thing perfectly incorporeal, muft be fo too. And though, "we may reafon diftin6:ly, perceive, aflent, and form opin- ions about the one, it will by no means follow that we can do fo of the other. Thus it comes to pafs, that a [Dial. VU.] MINUTE PHILOSOPHER. 341 clear fenfible idea of what is real, produceth, or ra ther is made a pretence for an imaginary, fpiritual faith, that terminates in no obje£t ; a thing impoflible ! For there can be no aflent, where there are no ideas : And where there is no aflent, there can be no faith : And what can- not be, that no man is obliged to. This is as clear as any thing in Euclid. V. EuPH.— Be the ufe of words or names, what it will, I can never think it is to do things impoflible. Let us then inquire what it is ? And fee if we can make fenfe of our daily practice. Words, it is agreed, are figns : It may not, therefore, be amifs to examine the ufe of oth- er figns, in order to know that of words. Counters, for infl:ance, at a card-table are ufed, not for their own fake, but only as figns fubfl:ituted for money, as words are for ideas. Say now, Alciphrotiy is it necefl^ary every time thefe counters are ufed, throughout the whole progrefs of a game, to frame an idea of the dift;in<St fum or value, that each reprefents ? Alc. — By no means : It is fuflicient, the players at firfl: agree on their refpe^tive values, and at lafl fubfl:itute thofe values in their fl:ead. EuPH. — And in cafl;ing up a fum, where the figures Hand for pounds, {hillings, and pence, do you think it neceflary, throughout the whole progrefs of the operation, in each flep, to form ideas of pounds, {hillings, and pence ? Alc. — I do not, it will fuffice, if in the conclufion, thofe figures direct our a£l:ions with refpect to things. EuPH. — From hence, it feems to follow, that words may not be infignificant, although they fliould not every time they are ufed, excite the ideas they fignify in our minds, it being fuflicient, that we have it in our power to fubftitute things or ideas for their figns when there is 34^ MINUTE PHILOSOPHER. [Dial. VIL] dccafion. It feems alfo to follow, that there may be another ufe of words, befides that of marking and fug- gelling diftind ideas, to wit, the influencing our condu£l: and actions ; which may be done, cither by forming rules for us to a£t by, or by raifing certain paflions, difpofitions, and emotions in our minds. A difcourfe, therefore, that dire(3:s how to a£t, or excite to the doing or forbearance of an action may, it feems, be ufeful and fignificant, al- though the words whereof it is compofed, fliould not bring each a diftin^b idea into our minds. Alc. — It feems fo. EuPH. — Pray tell me, Alciphrouy is not an idea altogeth- er inactive ? Alc. — It is. EupH.— An agent, therefore, an active mind, or fpirit, cannot be an idea, or like an idea. Whence it fliould feem to follow, that thofe words, which denote an a£tive principle, foul, or fpirit, do not, in a ftri£l, and proper fenfe, ffcand for ideas : And yet they are not infignificant neither : Since I under (land what is fignified by the term /, or myfelfy or know what it means, although it be no idea, nor like an idea, but that which thinks and wills, and apprehends ideas and operates about them. Certainly it muft be allowed that we have fome notion, that we un- derftand, or know what is meant by the terms myfelf^ nvill^ memory^ love^ hate^ and fo forth, although, to fpeak cxadly, thefe words do not fuggefl: fo many diftidl ideas. Alc— What would you infer from this ? EuPH.—- What hath been inferred already, that words may be fignificant, although they do not ftand for ideas.* The contrary whereof having been prefumed, feems to have produced the doctrine of ab{lra£l; ideas. Alc. — ^Will you not allow then, that the mind can ab- ftraa ? * See the Principles of Human Knowledge. Sed, 135. and the Intro- iudlion. Se6l. %o. [Dial. VIL] MINUTE PHILOSOPHER. 343 EupH. — I do not deny it may abftra£t in a certain fenfe ; inafmuch as thofe things that can really exift, or be really perceived afunder, may be conceived afunder, or abftradted one from the other ; for inftance, a man's head from his body, colour from motion, figure from weight. But it will not thence follow, that the mind can frame, abftra^l general ideas, which appear to be impof- fible. Alc— And yet It is a current opinion, that every fub- ftantive name marks out, and exhibits to the mind, one diftin6l: idea feparate from all others. EuPH. — Pray, Alciphrotty is not the word numbery fuch a fubftantive name ? Alc. — It is. EuPH. — Do but try now, whether you can frame an idea of number, in abftra£t exclufive of all figns, words, and things numbered. I profefs, for my own part, I cannot. Alc. — Can it be fo hard a matter to form a fimple idea of number, the obje£l of a moft evident demonftrable fcience ^ Hold, let me fee, if I cannot abftra£l the idea of number, from the numeral names and characters, and all particular numerable things. Upon which, Alciphvon paufed a while, and then faid : To confefs the truth, I do not find that I can. EupK. — But though, it feems, neither you nor I can form diftinCt, fimple ideas of number, we can neverthe- lefs, make a very proper and fignificant ufe of numeral names. They diredl us in the difpofition, and manage- ment of our affairs, and are of fuch neceflary ufe, that we ftiouJd not know how to do without them. And yet, if other men's faculties may be judged of by mine, to attain a precife, fimple abftradi idea of number, is as diffi' cult as to comprehend any myftery in religion. 344 MINUTE PHILOSOPHER. [Dial.VIL] VI. But to come to your own inftance, let us examine what idea we can frame of force abftra<3:ed from body, motion, and outward fenfible effe£^s. For niyfelf, I do not find that I have or can have any fuch idea. Alc— Surely every one knows what is meant by force. EuPH. — And yet I queftion whether every one can form a diftin£t idea of force. Let me intreat you. Aid" phrcn, be not amufed by terms, lay afide the word force^ and exclude every other thing from your thoughts, and then fee what precife idea you have of force. Alc. — Force is that in bodies, which produceth motion and other fenfible efFe6ls. EuPH. — It is then fomething diftin6l from thofe effe£ls. Alc. — It is. EupH. — Be pleafed now to exclude the confideration of its fubje6t and efFedls, and contemplate force itfelf in its own precife idea. Alc. — I profefs I find it no fuch eafy matter. EupH. — Take your own adviccj^ and fhut your eyes to aflift your meditation. Upon this, Alciphron having clof- ed his eyes, and mufed a few minutes, declared he could make nothing of it. And that, replied Euphranor^ which it feems neither you nor I can frame an idea of, by your own remark of men's minds and faculties being made much alike, we may fuppofe others have no more an idea of than we. Alc. — We may. EuPH. — But, notwithftanding all this, it is certain there are many fpeculations, reafonings, and difputes, refined fubtilities, and nice diftind^ions, about this fame force. And to explain its nature, and diftinguifh the fe- veral notions or kinds of it, the terms, gravity, reaEiioriy vis inertiay vis injtta, vis impreffa, vis mortua, vis viva, impetusy momentum, folicitatio, conatus, and divers other fuch like expreffions, have been ufed by learned men ; [Dial. VII.] MINUTE PHILOSOPHER. 34- and no fmall controverfies have arifen about the notions or definitions of thefe terms. It has puzzled men to know whether force is fpiritual or corporeal, whether it remains after action, how it is transferred from one body to ano- ther. Strange paradoxes have been framed about its na- ture, properties, and proportions : For inftance, that contrary forces may at once fubfift in the fame quiefcent boily : That the force of percufTion in a fmall particle is infinite : For which, and other curiofities of the fame fort, you may confult Borellus de vi percufflonisy the Lez' ivni Academiche of Torricelli, the exercitatlons of Hermanns ^ and other writers. It is well known to the learned world, what a controverfy hath been carried on, between mathe- maticians, particularly Monfieur Leibnitz and Monfieur Papin in the Leipfic Acla Eruditorum^ about the propor- tion of forces : Whether they be each to other in a pro- portion compounded of the fimple proportion of the bo- dies and the celerities, or in one compounded of the fimple proportion of the bodies, and the duplicate proportions of the celerities .'' A point, it feems, not yet agreed : As in- deed the reality of the thing itfelf is made a queftion. Leibnitz diflingulllied between the nifus elementaris, and the impetus, which is formed by a repetition of the nifus elementarisy and feems to think they do not exift in nature, but are made only by an abflra^lion of the mind. The fame author, treating of original, a£live force, to illuflrate his fubje6l hath recourfe to the fubftantial forms and En- telecheia of Arijiotle. And the ingenious TorricelU faith of force and Impetus^ that they are fubtile abftra6ts and fpir- itual qulntelfences : And concerning the momentum and the velocity of heavy bodies falling, he faith they are un certo che and un non fo che, that is plain Englifhy he knows not what to make of them. Upon the whole, therefore, may we not pronounce, that excluding body, time, fpace, motion, and all its fenfible meafures, and efFeds, we U u 346 MINUTE PHILOSOPHER. [Dial. VII.l Ihall find it as difficult to form an idea of force, as of ^ grace ? Alc— I do not know what to think of it. VII. EuPH. — And yet, I prefume, you allow there are very evident propofitions or theorems, relating to force, which contain ufeful truths : for inftance, that a body with conjunct forces, defcribes the diagonal of a, paralle- logram, in the fame time that it would the fides with fep- arate. Is not this a principle of very extenfive ufe ? Doth not the do£lrine of the compofition and refolution of for- ces depend upon it, and in confequence thereof, number- lefs rules and theorems, directing men how to aO:, and explaining Phenomenay throughout the mechanics and mathematical philofophy ? And if, by confidering this doctrine of force, men arrive at the knowledge of many inventions in mechanics, and are taught to frame engines, by means of which things difficult, and otherwife impof- fible may be performed -, and if the fame doctrine, which is fo beneficial here below, ferveth alfo as a key to difcov- er the nature of the celeftial motions ; fhall we deny that it is of ufe, either in pra6lice or fpeculation, becaufe we have no diltin^l idea of force ? Or that which we admit with regard to force^ upon what pretence can we deny, concerning grace ? If there are queries, difputes, per- plexities, diverfity of notions and opinions about the one, fo there are about the other alfo : If we can form no pre- cife diftindl idea of the one, fo neither can we of the other. Ought we not, therefore, by a parity of reafon to conclude, there may be poffibly divers true and ufeful propofitions concerning the one, as well as the other ? And that grace may, for ought you know, be an objedt of our faith, and influence our life and actions, as a principle, deftrudive of evil habits, and produftive of good ones, although we cannot attain a diftin£t idea of [Dial. VIL] MINUTE PHILOSOPHER. 347 it, feparatCj or abfl;ra£ted from God, the Author, from man, the fubject, and from virtue and piety its efFeds ? Vni. Shall we not admit the fame method of arguing^ the fame rules of logic, reafon, and good fenfe to obtain in things fplritual, and things corporeal, in faith and fci- ence ? And (hall we not ufe the fame candor, and make the fame allowances in examining the ravelations of God, and the inventions of men ? For ought I fee, that philo- fopher cannot be free from bias, and prejudice, or be faid to weigh things in an equal balance, who (hall maintain the do(SLrine of force, and reject that of grace, who fhall admit the abftract idea of a triangle, and at the fame time ridicule the holy trinity. But, however partial or prejudiced other Minute Philofophers might be, you have laid it down for a maxlm^ that the fame logic, which ob- tains in other matters, muft be admitted in religion. Lys.— I think, Alciphro7i^ it would be more prudent to abide by the way of wit and humor, than thus to try re- ligion by the dry teft of reafon and logic. Alc.—- Fear not : By all the rules of right reafon, it is abfolutely impolTible that any myflery, and leaft of all the trinity, fhould really be the object of man's faith. EuPH. — I do not wonder you thought fo, as long as you maintained that no man could aflent to a propofition without perceiving or framing in his mind, dlftin^t ideas marked by the terms of it. But although terms are figns, yet having granted, that thofe figns may be fignifiicant, though they fhould not fugged ideas reprefented by tliem, provided they ferve to regulate and influence our wills, paflions, or conduct, you have confequentiy granted, that the mind of man may aflent to propofitions containing fuch terms, when it is fo directed or affected by them, notwithllanding it fhould not perceive diflincl ideas mark- ed by thofe terms. Whence It feems to follow, that a 348 MINUTE PHILOSOPHER. [Dial. VIL] man may believe the doclrine of the trinity, if he finds it revealed in Holy Scripture, that the Father, the Son, and the Holy Ghoft are God, and that there is but one God ? Although he doth not frame in his mind, any ab- ftra^:, or diflinci: ideas of trinity, fubftance, or perfonai- ity, provided, that this doftrine of a Creator, Redeemer, and San6lifier makes proper impreffions on his mind, producing therein, love, hope, gratitude, and obedience, and thereby becomes a lively operative principle, influ- encing his life and actions, agreeably to that notion of fa- ying faith which is required in a chriilian. This, I fay, whether right or wrong, feem.s to follow from your own principles, and conceflions. But, for further fatisfa£cion, it may not be amifs to inquire, whether there be any thing parrallel to this chriftian faith, in the Minute Philofophy. Suppofe a fine gentleman or lady of fafhion, who are too much employed to think for themfelves, and are only free- thinkers at fecond hand, have the advantage of being be- times initiated in the principles of your ie£ky by converfing with men of depth and genius, who have often declared it to be their opinion, the world is governed either by fate, or by chance, it matters not which : Will you deny it pof- fible for fuch perfons to yield their' aflent to either of thefe propofitions ? Alc. — I will not. EuPH. — x\nd may not fuch their aflent, be properly C^Wed faith F Alc. — It may. EuPH. — And yet it is pofiible, thofe difciples of the Minute Philofophy may not dive fo deep, as to be able to frame any abftra6l, or precife, or any determinate idea whatfoever, either of fate, or of chance. Alc. — This too, I grant. EupK. — So that according to you, this fame gentleman or lady, may be faid to believe, or have faith, where they have not ideas. [Dial. VII.] MINUTE PHILOSOPHER. 349 Alc. — They may. EuPH.— And may not this faith, or perfuafion produce real effects, and (hew itfelf in the conduct, and tenor of their lives, freeing them from the fears of fuperfti- tion, and giving them a true reUih of the world, with a noble indolence, or indifference about what comes after. Alc. — It may. EuPH. — And may not chriilians, with equal reafon, be allowed to believe the dignity of our Saviour, or that in him, God and man, makp one perfon, and be verily perfuaded thereof, fo far as for fuch faith or belief, to be- come a real principle of life and condu<Sl: ? inafmuch as by virtue of fuch perfuafion, they fubmit to his govern- ment, believe his doctrine, and practife his precepts, al- though they frame no ab(lra£l idea of tlie union between the divine and human nature •, nor may be able to -clear up the notion of perfon to the contentment of a Minute Philofopher. To me, it feems evident, that if none but thofe who had nicely examined, and could tliemfelves ex- plain the principle of individuation in man, or untie the knots and anfwer the objedlions, which may be raifed even about human perfonal identity, would require of us to ex- plain the divine myfteries, we fiiould not be often called upon, for a clear and diftinct idea of perfon in relation to the trinity, nor would the difficulties on that head, be of- ten objected to our faith. Alc. — Methinks, there is no fuch myftery in perfonal identity. EuPH.—Pray, in what do you take it to confift ? Alc. — In confcicufnefs. EuPH. — Whatever is pofTible, may be fuppofed. Alc. — It may. EuPH. — We will fuppofe now (which is poffible in x\vt nature of tilings, and reported to be fa£l) that a perfon, tlirough fome violent accident or diilemper, ftiould fall in- 350 MINUTE PHILOSOPHER. [Dial. VII.] to fuch a total oblivion, as to lofe all confcioufnefs of his paft life, and former ideas. I afk, is he not ft ill the fame perfon ? Alc— -He is the fame man, but not the fame perfon. Indeed, you ought not to fuppofe that a perfon lofeth Its former confcioufnefs ; for this is impoffible, though a man perhaps may ; but then he becomes another perfon. In the fame perfon, it *muft be owned, fome old ideas may be loft, and fome new ones got : But a total change is in- confiftent with identity of perfon. EuPH. — Let us then fuppofe that a perfon hath ideas, and is confcious during a certain fpace of time, which we will divide into three equal parts, whereof the later terms are marked by the letters, A, B, C. In the firft part of time, the perfon gets a certain number of ideas, which are retained in A : during the fecond part of time, he retains one half of his old ideas, and lofeth the other half, in place of which he acquires as many new ones : So that in B, his ideas are half old and half new. And in the third part, we fuppofe him to lofe the remainder of the ideas acquired in the iirft, and to get new ones in their ftead, which are retained in C, together with thofe acquired in the fecond part of time. Is this a poffible fair fuppofition ? Alc. — It is. EuPH. — Upon thefe premifes, I am tempted to think, one may demenftrate, that perfonal identity doth not condft in confcioufnefs. Alc. — As how ? EupH. — You ftiall judge ; but thus it feems to me. The perfons in A and B are the fame, being confcious of common ideas by fuppofition. The perfon in B is (for the fame reafon) one and the fame with the perfon in C. Therefore the perfon in A, is the fame with the perfon in C, by that undoubted axiom, ^ce oonveniunt uni tertio con- veniunt inter fe. But the perfon in C hath no idea in [Dial. VII.] MINUTE PHILOSOPHER. 351 common with the perfon in A. Therefore, perfonal iden- tity doth not confift in confcioufnefs. What do you think, Alciphrony is not this a plain inference ? Alc. — I teil you what I think : You will never afliil my faith by puzzling my knowledge. IX. EuPH. — There is, if I miftake not, a pra6iical faith, or aflent, which fheweth itfelf in the will and actions of a man, although his underftanding may not be furniflied with thofe abftra6l, precife, diftin£t ideas, which, what- ever a philofopher may pretend, are acknowledged to be above the talents of common men ; among whom, ne- verthelefs, may be found, even according to your own conceflion, many inftances of fuch pracStical faith, in other matters which do not concern rehgion. "What fliould hinder, therefore, but that doctrines relating to heavenly myfteries, might be taught in this faving fenfe to vulgar minds, which you may well think incapable of all teaching and faith in the fenfe you fuppofe. Which miftaken fenfe, faid CritOy has given occafion to much profane and mifapplied raillery. But all this may very juflly be retorted on the Minute Phllofophcrs themfelves, who confound fcholafticifm with chrifiiianity, and im- pute to other men thofe perplexities, chimeras, and in- confident ideas, which are often the workmanifhip of their own brains, and proceed from their own wrong way of thinking. Who doth not fee that fuch an ideal abflra£l- ed faith is never thought of by the bulk of chriftians, huf- bandmen, for inflance, artifans, or fervants ? Or what footfleps are there in the Holy Scripture to make us think, that the wiredrawing of ab{lra6i ideas was a talk injoined either Jews or chriftians ? Is there any thing in the law or the prophets, the evangeUfts or apoftles, that looks like it ? Every one, v/hofe underftanding is not pervert- ed by fcience, falfely fo called, may fee the faving faith 352 MINUTE PHILOSOPHER. [Dial. VIL] of chrillians is quite of another kind, a vital operative principle, productive of charity and obedience. Alc — What are v^e to think then of the difputes and deciiions of the famous council of Nice^ and fo many fub- fequent councils ? What was the intention of thofe vene- rable fathers, the Homooufians and the Homoioufians ? Why did they difturb themfelves and the world with hard words and fubtle controverfies ? Cri. — Whatever their intention was, it could not be to beget nice abftra£led ideas of myfteries in the minds of common chriftians, this being evidently impofTible : Nor doth it appear that the bulk of chriftian men did, in thofe days, think it any part of their duty, to lay afide the words, (hut their eyes, and frame thofe abftra6l: ideas ; any more than men now do of force, time, number, or feveral other things, about which they neverthelefs believe, know, argue, and difpute. To me it feems, that what- ever was the fource of thofe controverfies, and hov/foever they were managed, wherein human infirmity muft be fuppofed to have had its fliare, the main end was not, on cither fide, to convey precife pofitive ideas to the minds of men, by the ufe of thofe contefted terms, but rather a negative fenfe, tending to exclude polytheifm on the one hand, and fabcllianifm on the other.* Alc. — But what fliall we fay to fo many learned and ingenious divines, who, from time to time, have obliged the world with new explications of myfteries, who hav- ing themfelves profefledly labored to acquire accurate ideas, would recommend their dlfcoveries and fpeculations to others for articles of faith ? Cri. — To all fuch innovators in religion, I would fay with Jerome, " Why, after fo many centuries, do you pretend to teach us what was untaught before ? Why ex- plain what neither reter nor Paul thought neceflary to be * Vid. Sozomen, 1. 2. c. 8. [Dial. VIL] MINUTE PHILOSOPHER. 353 explained ? f " And it muft be owned, that the explication of myfteries in divinity, allowing the attempt as fruitlefs as the purfuit of the philofopher's ftone in chymiftry, or the perpetual motion in mechanics, is no more than they, chargeable on the profeffion itfelf, but only on the wrong- headed profeflbrs of it. X. It feems, that what hath been now faid, may be applied to other myfteries of our religion. Original fm, for inftance, a man may find it impoffible to form an idea of an abftract, or of the manner of its tranfmiffion, and yet the belief thereof may produce in his mind a falutary fenfe of his own unworthinefs, and the goodnefs of his Redeemer : From whence may follow good habits, and from them good adlions, the genuine eiFefts of faith : which confidered in its true light, is a thing neither repugnant nor incomprehenfible, as fome men would pcrfuade us, but fuit- ed even to vulgar capacities, placed in the will and afF'clions rather than in the underftanding, and producing holy lives, rather than fubtile theories. Faith, I fay, is not an indo- lent perception, but an operative pcrfuafion of mind, which ever worketh fome fuitable a6lion, difpofition, or emotion in thofe who have it : As it were eafy to prove and illuftrate by innumerable inftances taken from human affairs. And, indeed, while the chriftian religion is con- fidered as an inftitution fitted to ordinary minds, rather than to the nicer talent, whether improved or puzzled, of fpeculative men ; and our notions about faith are ac- cordingly taken from the commerce of the world, and practice of mankind, rather than from the peculiar fyf- tems of refiners •, it will, I think, be no dlfiicult matter to conceive and juftify the meaning and ufe of our belief of myfteries, againft the moft confident aflertions and ob- jections of the Minute Philofophers, who are eafily to be f Hieronym, ad Pammachium & Oceanum de erroribus Origcnis. W w 354 MINUTE PHILOSOPHER. [Dial. VIL] caught in thofe very fnares, which they have fpun and fpread for others. And that humor of controverfy, the mother and nurfe of hereiies, would doubtlefs very much abate, if it was confidered that things are to beratedj not by the colour, fliape, or ftamp, fo truly as by the weight. If the moment of opinions had been by fome litigious di- vines made the meafure of their zeal, it might have fpar- ed much trouble both to themfelves and others. Cer- tainly one that takes his notions of faith, opinion, and aflent from common fenfe, and common ufe, and has ma- turely weighed the nature of figns and language, will not be fo apt to controvert the wording of a myftery, or to break the peace of the church, for the fake of retaining or rejeding a term. But, to convince you, by a plain inftance, of the efficacious neceflary ufe of faith without ideas : We will fuppofe a man of the world, a Minute Philofopher, prodigal and rapacious, one of large appe- tites and narrow circumllances, who {hall have it in his power at once to fcize upon a great fortune by one villan- ous aft, a fingle breach of trull, which he can commit with impunity and fecrecy : Is it not natural to fuppofe him arguing in this manner ? All mankind in their fenfes purfue their intereft. The interefts of this prefent life are either of mind, body, or fortune. If I commit this faft, my mind will be eafy (having nought to fear here or hereafter) my bodily pleafures will be multiplied, and my fortune enlarged. Suppofe now, one of your refined theorifts talks to him about the harmony of mind and af- feftions, inward worth, truth of character, in one word, the beauty of virtue ; which is the only intereft he can propofe, to turn the fcale againft all other fecular interefts and fenfual pleafures , would it not, think you, be a vain attempt ? I fay, in fuch a jun£lure what can the moft plaufible and refined philofophy of your fett offer, to dif- fuade fuch a man from his purpofe, more than affuring [Dial. VIL] MINUTE PHILOSOPHER. 355 him that the abfl:ra£i:ed delight of the mind, the enjoy- ments of an interior moral fenfe, the to kalon are what conftitute his true intereft ? And what efFed: can this have on a mind callous to all thofe things, and at the fame time ftrongly afFe£i:ed with a fenfe of corporeal pleafures, and the outward intereft, ornaments, and conveniencies of life ? Whereas that very man, do but produce in him a fincere belief of a future ftate, although it be a myftery, although it be what eye hath not feen, nor ear heard, nor hath it entered into the heart of man to conceive, he (hall neverthelefs, by virtue of fuch belief, be withheld from executing his wicked proje£l : And that for reafons which all men can comprehend, though no body can the object of them. I will allow the points infifted on by your re- fined moralifts to be as lovely and excellent as you pleafe to a reafonable, refle6ling, philofophical mind. But I will venture to fay, that, as the world goes, few, very few, would be influenced by them. We fee, therefore, the neceflary ufe as well as the powerful effe<5ts of faith, even where we have not ideas. XI. Alc— It feems, Euphranor and you, would per- fuade me into an opinion, that there is nothing fo (ingularly abfurd as we are apt to think, in the belief of myfteries r And that a man need not renounce his reafon to maintain his religion. But if this were true, how comes it to pafs, that, in proportion as men abound in knowledge, they dwindle in faith ? EuPH. — O Alcipkron, I have learned from you, that there is nothing like going to the bottom of things, and analyfmg them into their firft principles. I fhall there- fore make an eflay of this method, for clearing up the nature of faith : With what fuccefs I fhall leave you to determine : For I dare not pronounce myfelf on my own judgment, whether it be right or wrong : But thus it 356 MINUTE PHILOSOPHER. [Dial. VIL] feems to me. The obje£lIons made to faith are by no means an efFe6t of knowledge, but proceed rather from an ignorance of what knowledge is : Which ignorance may poflibiy be found even in thofe who pafs for mafters of this or that particular branch of knowledge. Science and faith agree in this, that they both imply an aflent of the mind : And, as the nature of the firft is mod clear and evident, it fnould be firft confidercd in order to caft a light on the other. To trace things from their original, it feems that the human mind, naturally furniflied with the ideas of things particular and concrete, and being de- igned, not for the bare intuition of ideas, but for action or operation about them, and purfuing her own happinefs therein, ftands in need of certain general rules or theo- rems to dire6l her operations in this purfuit : The fupply- ing which want is the true, original, reafonable end of studying the arts and fciences. Now thefe rules being general, it follows, that they are not to be obtained by the mere confideration of the original ideas, or particular things, but by the means of marks or figns, which, being fo far forth univerfal, become the immediate inflruments and materials of fcience. It is not, therefore, by mere contemplation of particular things, and much lefs of their abftracSt general ideas, that the mind makes her progrefs, but by an appofite choice and Ikilful management of figns ; For inftance, force and number, taken in concrete with their adjunfts, fubje£l:s, and figns, are what every one knows : And confidered in abftra6l, fo as making precife ideas of themfelves, they are what no body can compre- hend. That their ab(lra£l nature, therefore, is not the foundation of fcience, is plain : And that barely confid- ering their ideas in concrete, is not the method to advance in the refpedive fcience, is what every one that refle6ls may fee ; nothing being more evident, than that one, who c;in neither write nor read, in common ufe, underftands [Dial. VII.] MINUTE PHILOSOPHER. 357 the meaning of numeral words, as well as the beft philo- fopher or mathematician. XII. But here lies the difference : the one who under- flands the notation of numbers, by means thereof is able to exprefs briefly and diftin£lly all the variety and degrees of number, and to perform with eafe and difpatch feveral arithmetical operations, by the help of general rules. Of all which operations, as the ufe in human life is very evi- dent, fo it is no lefs evident, that the performing them de- pends on the aptnefs of the notation. If we fuppofe rude mankind, without the ufe of language, it may be prefumed, they would be ignorant of arithmetic : But the ufe of names, by the repetition whereof in a certain order they might exprefs endlefs degrees of number, would be the flrft ilep towards that fcience. The next Hep would be, to devife proper marks of a permanent nature, and vifible to the eye, the kind and order whereof mull be chofe with judgment, and accommodated to the names. Which marking or notation would, in propor- tion as it was apt and regular, facilitate the invention and application of general rules, to afiift the mind in reafon- ing and judging, in extending, recording, and commu- nicating Its knowledge about numbers : in which theory and operations, the mind is immediately occupied about the figns or notes, by mediation of which it is directed to a£l: about things, or number in concrete (as the logicians call it) without ever confidering the limple, abftratSl:, in- tellectual, general idea of number. The figns, indeed, do in their ufe imply relations or proportions of things : but thefe relations are not abftra£i: general ideas, being founded in particular things, and not making of themfelves diftin£t Ideas to the mind, exclufive of the particular ideas and the figns. I imagine one need not think much to be convinced, that the fcience of arithmetic, in its rife, 358 MINUTE PHILOSOPHER. [Dial. VII.] operations, rules and theorems, is altogether converfant about the artificial ufe of figns, names, and characters. Thefe names and characters are univerfal, inafmuch as they are figns. The names are referred to things, the characters to names, and both to operation. The names being few, and proceeding by a certain analogy, the cha- ra£lers will be more ufeful, the fimpler they are, and the more aptly they exprefs this analogy. Hence the old notation by letters was more ufeful than words writ- ten at length : And the modern notation by figures, ex- preffing the progrefTion or analogy of the names by their fimple places, is much preferable to that, for eafe and ex- pedition, as the invention of algebraical fymbols is to this for extenfive and general ufe. As arithmetic and algebra are fciences of great clearnefs, certainty, and extent, which are immediately converfant about figns, upon the fkillful ufe and management whereof they intirely depend, fo a little attention to them may poflfibly help us to judge of the progrefs of the mind in other fciences ; which, though differing in nature, defign, and objeCt, may yet agree in the general methods of proof and inquiry. XIII.— If I miftake not, all fciences, fo far as they are univerfal and demonftrable by human reafon, will be found converfant about figns as their immediate objeft, though thefe in the application are referred to things : The reafon whereof is not difficult to conceive. For as the mind is better acquainted with fome fort of objects, which are earlier offered to it, flrike it more fenfibly, or are more eafily comprehended than others, it feems naturally led to fubflitute thefe objects for fuch as are more fubtile, fleeting, or difficult to conceive. Nothing, I fay, is more natural, than to make the things we know, a flep to- wards thofe we do not know : and to explain and repre- fent things lefs familiar by others which are more fo.— [Dial. VII.] MINUTE PHILOSOPHER. 359 Now, it is certain we imagine before we refled ; and we perceive by fenfe before we imagine : and of all our fen- fes the fight is the moft clear, diftind, various, agreea- ble, and comprehenfive. Hence it is natural to aflift in- telledl by imagination, immagination by fenfe, and other fenfes by fight. Hence figures, metaphors, and types. We illuftrate fpiritual things by corporeal : we fubftitute founds for thoughts, and written letters for founds -, em- blems, fymbols, and hieroglyphics for things too obfcurc to flrike, and too various or too fleeting to be retained. We fubftitute things imaginable for things intelligible, fenfible things for imaginable, fmaller things for thofe that are too great to comprehend eafily, and greater things for fuch as are too fmall to be difcerned diftindlly, pre- fent things for abfent, permanent for perifhing, and vifi- ble for invifible. Hence the ufe of models and diagrams. Hence lines are fubftituted for time, velocity, and other things of very different natures. Hence we fpeak of fpi- rits in a figurative ftyle, expreffing the operations of the mind by allufions and terms, borrowed from fenfible things, fuch as apprehend, conceive, rejiecl, difcourfe, and fuch like : And hence thofe allegories which illuftrate things intelledlual by vifions exhibited to the fancy. PlatOy for inftance, reprefents the mind prefiding in her vehicle by the driver of a winged chariot, which fometimes moults and droops and is drawn by two horfes, the one good, and of a good race, the other of a contrary kind ; fymbolically exprefling the tendency of the mind towards the divinity, as ftie foars or is borne aloft by two inftin£ls like wings, the one in the intelle61: towards truth, the other in the will towards excellence, which inftin£i:s moult or are weakened by fenfual inclinations : exprefling alfo her alternate elevations and depreflions, the ftruggles between reafon and appetite, like horfes that go an une- qual pace, or draw diflTerent ways, embarrafling the foul 36o MINUTE PHILOSOPHER. [Dial. VII.] in her progrefs to perfection. I am inclined to think the doctrine of figns a point of great importance, and gene- ral extent, which if duly confidered, would c aft no fmall light upon things, and afford a juft and genuine folution of many difficulties. XIV. Thus much, upon the whole, may be faid of all figns : That they do not always fuggeft ideas fignified to the mind : That when they fuggeft ideas, they are not general abftra6^ ideas : That they have other ufes bcfides barely ftanding for and exhibiting ideas, fuch as raifing proper emotions, producing certain difpofitions or habits of mind, and direfibing our actions in purfuit of that happlnefs, which is the ultimate end and defign, the pri- mary fpring and motive, that fets rational agents at work : That figns may imply or fuggeft the relations of things ; which relations, habitudes, or proportions, as they can- not be by us underftood but by the help of figns, fo being thereby expreiied and confuted they dire6l and enable us to a6t with regard to things : That the true end of fpeech, reafon, fcience, faith, alTent, in all its different degrees, is not merely, or principally, or always the imparting or acquiring of ideas, but rather fomething of an active, operative nature, tending to a conceived good ; which may fometiraes be obtained, not only although the ideas marked are not offered to the mind, but even although there fhould be no poffibillty of offering or exhibiting any fuch idea to the mind : For inftance, the algebraic mark, which denotes the root of a negative fquare, hath its ufe in logiftic operations, although it be impoffible to form an idea of any fuch quantity. And what is true of alge- braic figns, is alfo true of v/ords or language, modern al- gebra being in fa£l a more (liort, appofite, and artificial fort of language, and it being poffible to exprefs by words at length, though lefs conveniently, all the fteps of an al- [Dial. VIL] MINUTE PHILOSOPHER. 361 gebraical procefs. And it muft be confefled, that even the mathematical fciences themfelves, which above all oth- ers are reckoned the moft clear and certain, if they are confidered, not as inftruments to dire6l our practice, but as fpeculations to employ our curiofity, will be found to fall (hort in many inftances of thofe clear and diftincl ideas, which, it feems, the Minute Philofophers of this age, whether knowingly or ignorantly, expe^ and infift upon in the myfteries of religion. XV. Be the fcience or fubje£l what it will, whenfoe- ver men quit particulars for generalities, things concrete for abftraftions, when they forfake pra6tical views, and the ufeful purpofes of knowledge for barren fpeculation, confidering means and inftruments as ultimate ends, and loboring to obtain precife ideas, which tliey fuppofe indif- criminately annexed to all terms, they will be fare to em- barrafs themfelves with difficulties and difputes. Such are thofe which have fprung up in geometry about the na- ture of the angle of contact, the dodrine of proportions, of indivifibles, infinitefimals, and divers other points ; notwithftanding all which, that fcience is very rightly ef- teemed an excellent and ufeful one, and is really found to be fo in many occafions of human life ; wherein it gov- erns and directs the adlions of men, fo that by the aid or influence thereof, thofe operations become juft and accu- rate, which would otherwife be faulty and uncertain. And from a parity of reafon, we fhould not conclude any other do6lrines which govern, influence, or dire£l the mind of man to be, any more than that, the lefs true or excellent, becaufe they aflx)rd matter of controverfy and ufelefs fpeculation to curious and licentious wits : Partic- "ularly thofe articles of our chriftian faith, which, in pro- portion as they are believed, perfuade, and, as they per- fuade, influence the lives and actions of men. As to the X X 362 MINUTE PHILOSOPHER. [Dial. VIL] perplexity of contradi£tions and abftrafted notions, in all parts, whether of human fcience or divine faith, cavillers may equally objed:, and unwary perfons incur, while the judicious avoid it. There is no need to depart from the received rules of reafoning to juflify the belief of chrif- tians. And if any pious men think otherwife, it may be fuppofed an effect, not of religion or of reafon, but only of human weakncfs. If this age be fmgularly produ£live of infidels, I (hall not, therefore, conclude it to be more knowing, but only more prefuming, than former ages : And their conceit, I doubt, is not the effedt of confider- ation. To me it feems, that the more thoroughly and extenfively any man fhall confider^and fcan the principles, objeds, and methods of proceeding in arts and fciences, the more he will be convinced, there is no weight in thofe plaufible objeftions that are made againft the myfteries of faith, which it will be no difficult matter for him to main- tain or j uflify in the received method of arguing, on the common principles of logic, and by numberlefs avowed parrallel cafes, throughout the feveral branches of human knowledge, in all which the fuppofition of abftradl ideas creates the fame difficulties. Alc. — According to this do£lrine, all points may be alike maintained. There will be nothing abfurd in pope- ry, not even tranfubftantiation. EuPH. — Pardon me. This do6lrine juftifies no article of faith, which is not contained in fcripture, or which is repugnant to human reafon, which implies a contradic- tion, or which leads to idolatry or wickednefs of any kind ; All which is very diffi^rcnt from our not having a diftin£t or an abftradl idea of a point. XVI. Alc. — I will allow, Euphvanor^ this reafoning of yours to have all the force you meant it fnould have. I freely own there may be myfteries : That we may be- [Dial. VII.] MINUTE PHILOSOPHER. 363 lieve, where we do not underftand : And that faith may be of ufe, although its object is not difl:in£lly apprehended. In a word, I grant there may be faith and myfteries in oth- er things, but not in religion : And that for this plain rea- fon : becaufe it is abfurd to fuppofe, there fhould be any fuch thing as religion : And if there be no religion, it fol- lows there cannot be religious. faith or myfteries. Reli- gion, it is evident, implies the worfhip of a God, which worfhip, fuppofeth rewards and punifhments, which fuppofe merits and demerits, a6lions good and evil, and thefe fup- pofe human liberty, a thing impoffible : and confequently religion a thing built thereon, muft be an unreafonable ab- furd thing. There can be no rational fears where there is no guilt, nor any guilt where there is nothing done, but what unavoidably follows from the ftructure of the world and the laws of motion. Corporeal objects ftrike on the organs of fenfe, whence enfues a vibra- tion in the nerves, which being communicated to the foul, or animal fpirit in the brain or root of the nerves, produ- ceth therein that motion called volition : And this produ- ceth a new determination in the fpirits, caufing them to flow into fuch ner\'es as muft neceflarily by the laws of mechanifm produce fuch certain a£i:ions. This being the cafe, it follows, that thofe things, which vulgarly pafs for human a61:ions, are to be efteemcd mechanical, and that they are fallly afcribed to a free principle. There is, therefore, no foundation for praife or blame, fear or hope, reward or punifhment, nor confequently for religion, which, as I obferved before, is built upon and fuppofeth thofe things. EuPH. — You imagine, Alciphron^ if I rightly under- ftand you, that man is a fort of organ played on by out- ward obje£ls, which according to the different {hape and texture of the nerves, produce different motions and effedle therein. 364 MINUTE PHILOSOPHER. [Dial. VIL] Alc. — Man may, indeed, be fitly compared to an or- gan : but a puppet is the very thing. You mull know, that certain particles iffuing forth in right lines from all fen- fible objects, compofe fo many rays, or filaments, which drive, draw, and a61:uate every part of the foul and bo- dy of man, juft as threads of wires do the joints of that little wooden machine vulgarly called a Puppet : With this only difference that the latter are grofs and vifible to common eyes, whereas, the former are too fine and fubtle to be difcerned by any but a fagacious free-thinker. This admirably accounts for all thofe operations, wlwch we have been taught to afcribe to a thinking principle v/ithin us. EuPH. — This is an ingenious thought, and mufl be of great ufe in freeing men from all anxiety about moral no- tions, as it transfers the principle of a6lion from the hu- man foul to things outward and foreign. But I have my fcruples about it. For you fuppofe the mind in a literal fenfc to be moved, and its volitions to be mere motions. Nov/, if another (hould affirm, as it is not impoflible fome or other may, that the foul is incorporeal, and that mo- tion is one thing, and volition another, I would fain know how you could make your point clear to fuch a one. It muft be owned very clear to thofe, who admit the foul to be corporeal, and all her adts to be but fo many motions. Upon this fuppofition, indeed, the light wherein you place human nature is no lefs true, than it is fine and new. But let any one deny this fuppofition, which is eafily done, and the whole fuperftru£lure falls to the ground. If we grant the abovcmentioned points, I will not deny a fatal necefil- ty mull enfue. But I fee no reafon for granting them. On the contrary, it feems plain, that motion and thought are two things as really and as manifeftly diftinfi; as a triangle, and a found. It feems, therefore, that in or- der to prove the neceffity of human adions, you fuppofe [Dial. Vn.] MINUTE PHILOSOPHER. 36^ what wants proof as much as the very point to beproved. XVII. Alc— But fuppofing the mind incorporeal, I fliall, neverthelefs, be able to prove my point. Not to amufe you with far-fetched arguments, I fhall only de- fire you to look into your own breaft and obfers^e how things pafs there, when an obje£l offers itfelf to the mind. Firft the underftanding confiders it : in the next place, the judgment decrees about it, as a thing to be chofen or re- je(3:ed, to be omitted or done, in this or that manner : And this decree of the judgment doth neceflarily deter- mine the will, whofe office is merely to execute what is ordained by another faculty : Confequently there is no fuch thing as freedom of the will. For that which Is ne- celTary, cannot be free. In freedom, there fhould be an indifference to either fide of the queflion, a power to a6t or not to aft, without prefcrlption or control : and with- out this indifference and this power, it is evident, the will cannot be free. But it is no Icfs evident, that the will is not indifferent in its actions, being abfolutely determin- ed and governed by the judgment. Now whatever moves the judgment, whether the greatefl prefent uneafinefs, or the greatefl apparent good, or whatever elfe it be, it is all one to the point in hand. The will being ever con- cluded and controlled by the judgment, is in all cafes alike under neceffity. There is indeed, throughout the whole of human nature, nothing like a principle of free- dom, every faculty being determined in all its afts by fomething foreign to it. The underftanding, for inftanpe, cannot alter its idea, but muft necefTarlly fee it fuch as it prefents itfelf. The appetites, by a natural neceffity, are carried towards their refpeftive objetls. Reafon cannot infer indifferently any thing from any thing, but is limitted by the nature and connexion of things, and the eternal rules of regfoning. And as th'S is confeffedly 366 MINUTE PHILOSOPHER. [Dial. VII.] the cafe of all other faculties, fo it equally holds with re- fpe<^ to the will itfelf, as hath been already fhewn. And if we may credit the divine charafterizer of our times, this, above all others, muft be allowed the moft flavifli faculty. " Appetite (faith that noble writer) which is el- der brother to reafon, being the lad of ftronger growth, is fure on every conteft to take the advantage of drawing all to his own fide : and will, fo highly boafted, is but at bcft a foot-ball, or top, between thoTe young fters who prove very unfortunately matched, till the youngeft, in- ftead of now and then a kick or lafli, bellowed to little pur- pofe, forfakes the ball or top itfelf, and begins to lay about his elder brother." Cri. — This beautiful parable, for ftile and manner, might equal thofe of a known Englijh writer, in low life, renowned for allegory, were it not a little incorre£l:, ma- king the weaker lad find his account in laying about the ftronger. Alc. — This is helped by fuppofing the ftronger lad the greater coward. But, be that as it will, fo far as it re- lates to the point in hand, this is a clear ftate of the cafe. The fame point may be alfo proved from the prefcience of God. That which is certainly foreknown, will certainly be. And what is certain, is neceflary. And neceflary ac- tions cannot be the efFe£i of free-will. Thus you have this fundamental point of our free-thinking philofophy demonftrated different ways. EuPH. — Tell me, Alciphron^ do you think it implies a contradi«5lion, that God fhould make a creature free ? Alc.-— I do not. EuPH. — It is then poflible there may be fuch a thing. Alc. — This I do not deny. EupH. — You can, therefore, conceive and fuppofe fuch a free agent. Alc. — Admitting that I can ; what then ? [Dial. VII.] MINUTE PHILOSOPHER. 367 EuPH. — Would not fuch an one think that he a£led ? Alc. — He would. EupH. — And condemn himfelf for fome actions, and approve himfelf for others ? Alc. — This too I grant. EupH.— Would he not think he deferved reward or puniftiment ? Alc. — He would. EuPH. — And are not all thefe characSters adually found in man ? Alc. — They are. EupH. — ^Tell me now, what other character of yqur fuppofed free agent may not actually be found in man ? For if there is none fuch, we muft conclude, that man hath all the marks of a free agent. Alc. — Let me fee ! I was certainly overfeen in grant- ing it poflible, even for Almighty Power, to make fuch a thing as a free-agent. I wonder how I came to make fuch an abfurd conceflion, after what had been, as I ob- ferved before, demonftrated fo many different ways. EuPH. — Certainly whatever is pofhble may be fuppof- ed : And whatever doth not imply a contradiction is pof- fible to an infinite power : Therefore if a rational agent implieth no contradiction, fuch a being may be fuppofed. Perhaps from this fuppofition I might infer man to be free : But I will not fuppofe him that free agent j fmce, it feems, you pretend to have demonftrated the contrary. O Alctphrcriy it is vulgarly obferved, that men judge of others by themfelves. But in judging of me by this rule, you may be miftaken. Many things are plain to one of your fagacity, which are not fo to me, who am often puzzled rather than enlightened by thofe very proofs, that, with you, pafs for clear and evident. And, indeed, be the inference never fo juft, yet fo long as the premifes are not clear, I cannot be thoroughly convinced. 3(58 MINUTE PHILOSOPHER. [Pial. VIL] You muft give me leave, therefore, to propofe fome quef- tions, the folution of vi^hich, may perhaps, fhew what at prefent I am not able to difcern. Alc — I fhall leave what hath been faid with you, to confider and ruminate upon. It now time to fet out on our journey : there is, therefore, no room for a long firing of queftion and anfwer. XVIII. EuPH. — I (hall then only beg leave in a fumma- ry manner, to make a remark or two on what you have advanced. In the firft place, I obferve, you take that for granted which I cannot grant, when you afTert whatever is certain, the fame to be neceiTary. To me, certain and neceflary feem very different 5 there being nothing in the former notion that implies conftraint, nor confequently which may not confift with a man's being unaccountable for his a£lions. If it is forefeen that fuch an adion fhall be an efFed of human choice and liberty : In the next place, I obferve, that you very nicely abftra£l and diftin- guifh the actions of the mind, judgment, and will : That you make ufe of fuch terms as power, faculty, ad, deter- mination, indifference, freedom, neceflity, and the like, as if they flood for diflin£t abftra£l ideas : And that this fuppofition feems to infnare the mind into the fame per- plexities and errors, which, in all other inftances, are ob- ferved to attend the do£trine of abflraclion. It is felf-evi- dent, that there is fuch a thing as motion : And yet there have been found, philofophers, who, by refined reafon- ing, would undertake to prove there was no fuch thing. Walking before them was thought the proper way to con- fute thofe ingenious men. It is no lefs evident, that man is a free agent : And though by abftradled reafonings you fhould puzzle me, and feem to prove the contrary, yet fo long as I am confcious of my own actions, this inward evidence of plain facl, will bear me up againft all your [Dial. VH.] MINUTE PHILOSOPHER. 369 reafonings, however fubtle and refined. The confuting plain points by obfcurv^ ones, may perhaps convince me of the ability of your philofophers, but never of their tenets. I cannot conceive why the acute Cratylus ftiould fuppofe a power of a6ling in the appetite and reafon, and none at all in the will. Allowing, I fay, the diftindiion of three fuch beings in the mind, I do not fee how this could be true. But if I cannot abftract and diftinguifh fo many beings in the foul of man fo accurately as you do, I do not find it neceffary, fince it is evident te me in the grofs and concrete that I am a free agent. Nor will it avail to fay, the will is governed by the judgment, or determined by the obje(S»:, while, in every fudden common caufe, I cannot difcern nor abftrail the decree of the judgment from the command of tlie will ; while I know the fenfible objedl to be abfolutely inert : And iaftly, while I am con- fcious that I am an active being, who can and do deter- mine myfelf. If I ftiould fuppofe things fpiritual to be corporeal, or refine things a£tual and real into general abftra£ted notions, or by metaphyfical fkill fplit things fimple and individual into manifold parts, I do not know what may follow : But if I take things as they are, and afk any plain untutored man, whether he a^ls or is free in this or that particular a6lion, he readily afTents, and I as readily believe him from what I find within. And thus, by an indutlion of particulars, I may conclude man to be a free agent, although I may be puzzled to define or conceive a notion of freedom in general and abftradl. And if man be free, he is plainly accountable. But if you fliall define, abftracl, fuppofe, and it (hall follow that according to your definitions, abn:ra£lions, and fup- pofitions, there can be no freedom in man, and you ftiall thence infer that he is not accountable, I fliall make bold to depart from your metaphyfical abftradted fcnfe, and ap- peal to the common fenfe of mankind. Y y 370 MINUTE PHILOSOPHER. [Dial. VIL] XIX. If we confider the notions that obtain in the world, of guilt and merit, praife and blame, accountable and unaccountable, we fhall find the common queftion in order to applaud or cenfure, acquit or condemn a man, is, whether he did fuch an a<^ion ? and whether he was him- felf when he did it ? Which comes to the fame thing. It fhould feem, therefore, that in the ordinary commerce of mankind, any perfon is efteemed accountable fimply as he is an agent. And though you fhould tell me that man is inactive, and that the fenfible objects a6t upon him, yet my own experience affures me of the contrary. I know I acl, and what I a6!:, I am accountable for. And if this be true, the foundation of religion and morality remains unfhaken. Religion, I fay, is concerned no farther than that man fhould be accountable : And this he is according to my fenfe, and the common fenfe of the world, if he ads : And that he doth a£t is felf-evident. The grounds, therefore, and ends of religion are fecured : whether your philofophic notion of liberty agrees with man's ac- tions or no ', And whether his anions are certain or con- tingent j the queftion being not whether he did it with a free will, or what determined his will ; not whether it was certain or foreknown that he would do it, but only whether he did it wilfully : As what muft intitle him to the guilt or merit of it. Alc. — But ftiil the queftion recurs, whether man be free ? EuPH. — To determine this queftion, ought we not firft to determine what is meant by the word free P Alc. — We ought. EuPH.— In my opinion, a man is faid to be free, fo far forth as he can do what he will. Is this fo, or is it not ? Alc. — It feems fo. EuPH. — Man, therefore, adling according to his will, is to be accounted free. [Dial. VII.] MINUTE PHILOSOPHER. 371 Alc. — This I admit to be true, in the vulgar fenfe. But a philofopher goes higher, and inquires whether man be free to will ? EuPH. — That is, whether he can will as he wills ? I know not how philofophical it may be to alk this queftion, but it feems very idle. The notions of guilt, and merit, juftice, and reward, are in the minds of men, antecedent to all metaphyfical difquifitions : And according to thofe received natural notions, it is not doubted that man is ac- countable, that he acts, and is felf-determined. XX. But a Minute Philofopher (hall, in virtue of wrong fuppofitions, confound things moft evidently diftindt ; bo- dy, for inftance, with fpirit, motion with volition, cer- tainty with neceflity j and an abftrafler, or refiner, fhall fo analyfe the moft nmple inftantaneous a£l: of the mind, as to diftinguifh therein divers faculties and tendencies, prin- ciples and operations, caufes and effects ; and having ab- ftratled, fuppofed, and reafoned upon principles gratui- tous and obfcurc, he will conclude it is no a^ at all, and man no agent, but a puppet, or an organ, played on by outward objects, and his will a top or a foot-ball. And this palTeth for philofophy and free-thinking. Perhaps this may be what it pafleth for, but it by no means feems a natural or juft way of thinking. To me it feems, that if we begin from things particular and concrete, and thence proceed to general notions and concluiions, there will be no difficulty in this matter. But if we begin with gen- eralities, and lay our foundation in abftradt ideas, we fliall find ourfelves intangled and lofl: in a labyrinth of our own making. I need not obferve, what every one muft fee, the ridicule of proving man no agent, and yet pleading for free thought and aftion, of fetting up at once for advo- cates of liberty and neceffity. I have haftily thrown to- gether thefe hints or remarks, on what you call a funda* 372 MINUTE PHILOSOPHER. [Dial. VII.] mental article of the Minute Philofophy, and your meth- od of proving it, which feems to furnifli an admirable fpe- cimen of the fophiftry of abflra£b ideas. If in this fum- mary way, I have been more dogmatical than became me, you mull excufe what you occafioned, by declining a joint and leifurely examination of the truth. Alc. — I think we have examined ' matters fufficiently. Cri. — To all you have faid againil human liberty, it is a fufficient anfwer to obferi'e, that your arguments proceed upon an erroneous fuppofition either of the foul's being corporeal, or of ab(lra£l: ideas : not to mention other grofs miitakes and gratuitous principles. You might as v/ell fuppofe, that the foul is red or blue, as that it is folid. You might as well make the will any thing elfe as motion. And whatever you infer from fuch premifes, which (to fpeak in the fofteft manner) are neither proved nor probable, I make no difficulty to rejeft. You diftinguifh in all hu- man actions between the laft decree of the judgment and the a6b of the will. You confound certainty with neceffi- ty. You inquire, and your inquiry amounts to an abfurd queftion : Whether man can will as he wills ? As evident- ly true as is this identical propbfition, fo evidently falfe muft that way of thinking be, which led you to make a queftion of it. You fay, the appetites have by neceffity of nature a tendency towards their refpe£tive objefts. This we grant, and withal that appetite, if you pleafe, is not free. But you go farther, and tell us the underftand- ing cannot alter its idea, nor infer indifferently any thing from any thing. What then ! Can we not a£t at all if M^e cannot alter the nature of obje6ls, and may we not be free in other things if we are net at liberty to make ab- furd inferences ^ You take for granted, that the mind is inactive, but that its ideas a6l upon it : As if the contra- ry were not evident to every man of common fenfe, who cannot but know, that it is the mind which confiders its [Dial. VII.] MINUTE PHILOSOPHER. 373 ideas, choofes, reje(Els, examines, deliberates, decrees, in one word, acts about them, and not they about it. Upon the whole, your premifes being obfcure and falfe, the fun- damental point, which you pretend to demonftrate fo many different ways, proves neither fenfe nor truth in any. And, on the other hand, there is not need of much inquiry to be convinced of two points, than v/hich none are more evi- dent, more obvious, and more univerfally admitted by men of all forts, learned or unlearned, in all times and places, to wit, that man acls and is accountable for his a^iions. Whatever abftraclers, refiners, or men prejudiced to a falfe hypothefis may pretend, it is, if I miftake not, evi- dent to every thinking man of common fenfe, that human minds are fo far from being engines, or foot-balls, a£led up- on and bandied about by corporeal cbje61:3, without any in- ward principle of freedom or a£lion, that the only origi- nal true notions that we have of freedom, agent, or action, are obtained by reflecting on ourfelves, and the operations of our own minds. The fingularity and credulity of Mi- nute Philofophers, who fuffer themfelves to be abufed by the paralogifms of three or four eminent patriarchs of in- fidehty in the laft age, is, I think, not to be matched -, there being no inftance of bigotted fuperflltion, the ring- leaders whereof have been able to feduce their followers, more openly and more v/idely from the plain dilates of nature and common fenfe. XXI. Alc. — It has been always an objedlion againfi: the difcoverers of truth, that they depart from received opinions. The character of fingularity is a tax on free- thinking : And as fuch we moft willingly bear it, and glo- ry in it. A genuine philofopher is never modell in a falfe fenfe, to the preferring authority before reafon, or an old and common opinion before a true one. Which falfe mod- efty; as it difcourages men from treading in untroden paths. 374 MINUTE PHILOSOPHER. [Dial. VII.] or ftriking out new light, is above all other qualities the greatefl enemy to free-thinking. Cri.-— Authority in difputable points will have its weight with a judicious mind, which yet will follow evidence wherever it leads. Without preferring, we may allow it a good fecond to reafon. Your gentlemen, therefore, of the Minute Philofophy, may fpare a world of common place upon reafon, and light, and difcoveries. We are not attached to authority againll reafon, nor afraid of untroden paths that lead to truth, and are ready to follow a new light, when we are fure it is no ignis fatuus. Reafon may oblige a man to believe againft his inclinations : But why fhould a man quit falutary notions, for others not lefs un- reafonable than pernicious ? Your fchemes, and princi- ples, and boafted demonftrations have been at large pro- pofed and examined. You have (hifted your notions, fucceffively retreated from one fcheme to another, and in the end renounced them all. Your obje£l:ion5 have been treated in the fame manner, and with the fame event. If we except all that relates to the errors and faults of par- ticular perfons, and difficulties which, from the nature of things, we are not obliged to explain ; it is furprifing to fee, after fuch magnificent threats, how little remains, that can amount to a pertinent objection againft the chrif- tian religion. What you have produced has been tried by the fair teft of reafon : And though you fnould hope to prevail by ridicule when you cannot by reafon, yet in the upfhot I apprehend you will find it impra£i:icable to de- ftroy all fenfe of religion. Make your countrymen ever fo vicious, ignorant, and profane, men will ftill be difpo- fed to look up to a Supreme Being. Religion, right or wrong, will fubfift in fome fhape or other, and fome worfhip there will furely be, either of God or the creature. As for your ridicule, can any thing be more ridiculous, than to fee the moft unmeaning men of the [Dial. VII.] MINUTE PHILOSOPHER. 375 age fct up for free-thinkers, men fo ftrong in afiertion, and yet fo weak in argument, advocates for freedom intro- ducing a fatality, patriots trampling on the laws of their country, and pretenders to virtue dellroying the motives of it ? Let any impartial man but call an eye on the opin- ions of the Minute Philofophers, and then fay if any thing can be more ridiculous, than to believe fuch things, and at the fame time laugh at credulity. XXII. Lys. — Say what you will, we have the laughers on our fide : And as for your reafoning, I take it to be an- other name for fophiftry. Cri.— And I fuppofe, by the fame rule, you take your own fophifms for arguments. To fpeak plainly, I know no fort of fophifm that is not employed by Minute Philo- fophers againft religion. They are guilty of tl Petitio Pri?i- cipiiy in taking for granted that we believe contradictions ; of mn Caufa prs Caufa^ in affirming that uncharitable feuds and difcords are the effecSls of chriftianity ; of Ignoratio elenchiy in expelling demonftration where we pretend on- ly to faith. If I was not afraid to offend the delicacy of polite ears, nothing were eafier than to affign inftances of every kind of fophifm, which would fhew how ficilful your own philofophers are in the pradice of that fophiftry you impute to others. EuPH. — For my own part, if fophiftry be the art or faculty of deceiving other men, I muft acquit thefe gen- tlemen of it. They feem to have led me a progrefs through atheifm, libertinifm, enthufiafm, fatalifm, not to convince me of the truth of any of them, fo much as to confirm me in my own way of thinking. They have expofed their fairy ware not to cheat but divert us. As I know them to be profeiTed mafters of ridicule, fo in a ferious fenfe I know not what to make of them. 373 MINUTE PHILOSOPHER. [Dial. VII.] Alc. — You do not knov/ what to make of us ! I (hould be forry you did. He muft be a fuperficial philofopher that is foon fathomed. XXIII. Cri. — The ambiguous charadler is, it feems, the furs way to fame and efteem in the learned world, as it ftands conftituted at prefent. When the ingenious read- er is at a lofs to determine whether his author be atheift or deift, or polytheill, ftoic or epicurean, fceptic or dogma- tift, infidel or enthufiaft, in jeft or in earneft, he concludes him, without hefitation, to be enigmatical and profound. In faft, it is true of the moft admired writers of the age, that no man alive can tell what to make of them, or what they would be at. Alc. — We have among us, moles that dig deep under ground, and eagles that foar out of fight. We can a(Sfc ail parts, and become all opinions, putting them on or off with great freedom of wit and humor. EupH. — It feems then, you are a pair of infcrutable, un- fathomable, faflilonable philofophers. Alc— -It cannot be denied. EupH. — But, I remember, you fet out with an open dogmatical air, and talked of plain principles, and evident rejfoning, promifed to make things as clear as noon-day, to extirpate wrong notions, and plant right in their Head. Soon after, you began to recede from your firfl notions and adopt others : you advanced one while, and retreated another, yielded and retracted, faid and unfaid ; And after having followed you through fo many untroden paths and intricate mazes, I find myfclf never the nearer. Alc. — Did we not tell you, the gentlemen of our {cO: are great proficients in raillery ? EuPK. — But, methinks, it is a vain attempt, for a plain man of any fettled belief or principles to engage with fuch ilippery, fugitive, changeable philofophers. It feems as if [Dial. VII.] MINUTE PHILOSOPHER. 377 a man fhould fland Hill in the fame place, while his adver- fary choofes and changes his (ituation, has full range and liberty to- traverfe the field, and attack him on all fides, and in all fliapes, from a nearer or farther diftance, on horfeback or on foot, in light or heavy armour, in clofe fight or with mifhve weapons. Alc— -It muft be owned, a gentlemen hath great ad* vantage over a flrait-laced pedant, or bigot. EupH. — But after all, what am I the better for the con- verfation of two fuch knowing gentlemen ? I hoped to have unlearned n\y errors, and to have learned truths from you, but, to my great difappointment, I do not find that I am either untaught or taught. Alc. — To unteach men their prejudices, is a difHcuIt talk : And this mufl firft be done, before we can pretend to teach them the truth. Befides, we have at prefent no time to prove and argue. EuPH. — But fuppofe my mind white paper, and with- out being at any pains to extirpate my opinions, or prove your own, only fay what you would write thereon, or what you would teach me in cafe I were teachable. Be for once in carnefl, and let me know fome one conclufion of yours before we part : Or I fhall intreat Crito to violate the laws of hofpitality, towards thofe, who have violated the laws of philofophy, by hanging out falfe lights to one benighted in ignorance and error. I appeal to you (faid he, turning to Crito) whether thefe philofophical knight-errants fhould not be confined in this caille of yours, till they make reparation. Euphranor has reafon, faid Crito y and my fentence is that you remain here in durance, till you have done fomething towards fatisfying the engagement t am under, having promifed, he fhould know your opin^ ions from yourfelves, which you alfo agreed to, Z z 378 MINUTE PHILOSOPHER. [Dial. VII.] XXIV. Alc. — Since it muft be fo, I will now reveal what I take to be the fum and fubftance, the grand arcan- um and ultimate conclufion of our fe6t, and that in two words, PANTA UPOLEEPSIS. Cri. — You are then a downright fceptic. But, fceptic as you are, you own it probable there is a God, certain that the chriftian religion is ufeful, poffible it may be true, certain that if it be, the Minute Phiiofophers are in a bad way. This being the cafe, how can it be queftioned what courfe a wife man fhould take ? Whether the principles of chriRians or infidels are trueft, may be.made a queftion, but which are lafeft can be none. Certainly if you doubt of all opinions, you muH: doubt of your own : And then for ought you know, the chriftian may be true. The more doubt, the more room there is for faith, a fceptic, of all men, having the leaft right to demand evidence. But, w^hatever uncertainty there may be in other points, thus much is certain : Either there is, or is not a God : There is, or is not a revelation : Man either is, or is net an agent : The foul is, or is not immortal. If the negatives are not fure, the afhrmatives are poffible. If the negatives are improbable, the afErmatives are probable. In propor- tion, as any of your ingenious men, finds himfeif unable to prove any one of thefe negatives, he hath grounds to fufpe£t he may be miftaken. A Minute Philofopher, therefore, that would a«Sl: a confiftent part, fhould have the diffidence, the modefty, and the timidity, as well as the doubts, of a fceptic 5 not pretend to an ocean of light, and then lead us to an abyfs of darknefs. If I have any notion of ridicule, this is moil ridiculous. But your ridi- culiiig what, for ought you know, may be true, I can make no fenfe of. It is neither acling as a wife man, with regard to your own intereft, nor as a good man, with regard to that of your country. [Dial. VII.] MINUTE PHILOSOPHER. 379 XXV. Ttilly faith fomewhere, aut undlque religionem iolle aut ufquequaque conferva : Either let us have no religion at all, or let it be refpe6led. If any fingle inftance can be fhewn of a people, that ever profpered without fome re- ligion, or if there be any religion, better than the chriftian, propofe it in the grand aflembly of the nation to change our conftitution, and either live without relgioin, or in- troduce that new religion. A fceptic, as well as other men, is member of a community, and can diftinguifh between good and evil, natural or political. Be this then his guide as a patriot, though he be no chriftian. Or, if he doth not pretend even to this difcernment, let him not pretend to correcl or alter, what he knows nothing of: Neither let him that only doubts, behave as if he could de- monftrate. Timagoras is v/ont to fay, I find my country in poiTeffion of certain tenets : They appear to have an ufeful tendency, and, as fuch, are encouraged by the legif- lature : They make a main part of our conftitution : I do not find thefe innovators can difprove theni, or fubftitute things more ufeful and certain in their ftead : Out of re- gard, therefore, to the good of mankind, and the laws of rny country, I {hall acquiefce in them. I do not fay Timagoras is a chriftian, but I reckon him a patriot. Not to inquire in a point of fo great concern, is folly, but it is ftill a higher degree of folly, to condemn without inquir- ing. Lyftcles feemed heaitily tired of this converfation. It is now late, faid he to Alciphron, and all things are ready for our departure. Every one hath his own way of think- ing : And it is as impoflible for me to adopt another man's, as to make his complexion and features mine. Alcipkron pleaded that, having complied with Ruphranor''?, conditions, they were nov/ at liberty : And Euphranor anfwered that, all he defired, having been to know their tenets, he had nothing further to pretend. 38o MINUTE PHILOSOPHER. [Dial. VII.} XXVI. The philofophers being gone, I obferved to Crko how unaccountable it was, tliat men fo eafy to con- fute fhould yet be fo difficult to convince. This, faid Crito^ is accounted for by Arijlctle^ who tells us that arguments have not an eff^rft on all men, but only on them whofe minds are prepared by education and cuftom, as land is for Seed.* Make a point never fo clear, it is great odds, that a man, v/hofe habits and the bent of whofe mind lie a contrary way, (hall be unable to comprehend it. So weak a thing is reafon in competition with inclination. I replied, this anfwer might hold with refpe6l to other per- fons and other times : But when the queflion was of inquifitive men, in an age, wherein reaf::)n was fo much cultivated, and thinking fo much in vogue, it did not feem fatisfaftory. I have knov/n it remarked, faid Crito^ by a man of muchobfervation, that in theprsfentage, thinking is more talked of, but lefs pra6lifed, than in ancient times : And that fince the revival of learning, men have read much and wrote much, but thought little : Infomuch that with us to think clofelyand juftly, is the Icaft part of a learned man, and none at all of a polite man. The free-thinkers, it muft be owned, make great pretenfions to thinking, and yet they fhew but little exaftnefs in it. A lively man, and what the world calls a man of fenfe, are often deftitute of this talent \ which is not a mere gift of nature, but* muft be improved and perfected, by much attention and exercife on very different fubjecrs : A thing of more pains and time, than the hafty men of parts in our age care to lake. Such were the fentiments of a judicious friend: And, if you are not already fuiiicientiy convinced of thefe truths, you need only caft an eye on the dark and confuf- ed, but neverthelefs admired v/riters of this famous fe£t : And then you will be able to judge, whether thofe * f thic. ad Nicom. i. lo. c. 9. [Dial. VII.] MINUTE PHILOSOPHER. 381 •who are led by men of fuch wrong heads, can have very good ones of their own. Such, for inftance, was Spimfa, the great leader of our modern infidels, in whom are to be found many fchemes and notions, much admired and followed of late years : Such as undermining religion, under the pretence of vindicating and explaining it : The maintaining it, not neceflary to believe in Chrift according to the flefh : The perfuading men, that miracles are to be underftood only in a fpiritual and alegorical fenfe : That vice is not fo bad a thing as we are apt to think : That men are mere ma(;liines, impelled by fatal necefiity. I have heard, faid I, Spinofa reprefented as a man of clofe argu- ment and demonftration. He did, replied Crito^ dempn- ftrate j but it was after fuch a manner, as any one may demonftrate any thing. Allow a man the privilege to make his own definitions of common words, and it will be no hard matter for him to infer conclufions, which in one fenfe fhall be true, and in another falfe, at once feeming paradoxes and manifeft truifms. For example, let but Spinofa define natural right to be natural power, and he will eafily demonflrate, that nvhatever a man can do, he hath a right to do. * Nothing can be plainer than the folly of this proceeding •, but our pretenders to the lumen ficcumy are fo pailionately prejudiced againft reli- gion, as to fwallow the grofleft nonfenfe and fophiftry of weak and wicked wiiters for demonftration. XXVII. And fo great a noife do thefe men make, with their thinking, reafoning, and demonflvating, as to prej- udice fome welUnieaning perfons againft all ufe and im- provement of reafon. Honeft Demea, having feen a neighbor of his ruined by the vices of a free-thinking fon, contracted fuch a prejudice againft thinking, that he would not fuffcr his own to read Euclid^ being told it • Tra.<lat- Politic, c. 5, 382 MINUTE PHILOSOPHER. [Dial. VIL] might teach him to think j till a friend convinced him the epidemical diftemper was not thinking, but only the want and afFeflation of it. I know an eminent free- thinker, who never goes to bed, without a gallon of wine in his belly, and is fure to replenifli before the fumes arc off his brain, by which means he has not had one fober thought thefe (ev^n years ; another, that would not for the world, lofe the privilege and reputation of free-think- ing, who games all night, and lies in bed all day : And as for the outfide, or appearance of thought in that mea- gre Minute Philofopher, IbyaiSy it is an efFe<^, not of thinking, but of carking, cheating, and writing in an office. Strange, faid he, that fuch men (hould fet up for free-thinkers ! But it is yet more flrange, that other men ftiould be out of conceit with thinking and reafon- ing, for the fake of fuch pretenders. I anfwered, that fome good men conceived an oppofition between reafon and religion, faith and knowledge, nature and grace ; and that, confequently, the way to promote religion, was to quench the light of nature, and difcourage all rational inquiry. XXVIII. How right the intentions of thefe men may be, replied CritOy I fliall not fay ; but furely their notions are very wrong. Can any thing be more difhonorable to re- ligion, than the reprefenting it as an unreafonable, unnat- ural, ignorant inftitution ^ God is the Father of all lights, whether natural or revealed. Natural concupifence is one thing, and the light of nature another. You cannot, therefore, argue from the former againft the latter : Nei- ther can you from fcience, falfely fo called, againft real knowledge. Whatever, therefore, is faid of the one in Holy Scripture, is not to be interpreted of the other. I infifted that human learning in the hands of divines, had from time to time created- great difputes and divifions in [Dial. VII.] MINUTE PHILOSOPHER. 383 the church. As ab{lra£ted metaphyfics, replied Crito, have always had a tendency to produce difputes among chriftiansj as well as other men j fo it fhould feem, that genuine truth and knowledge would allay this humor, which makes men facrilice the undifputed duties of peace and charity to difputable notions. After all, faid I, what- ever may be faid for reafon, it is plain, the fceptics and infidels of the age are not to be cured by it. I will not difpute this point, faid Crito ; in order to cure a diftem- per, you (hould confider what produced it. Had men reafoned themfelves into a wrong opinion, one might hope to reafon them out of it. But this is not the cafe *, the infidelity of Minute Philofophers feeming an efFe£l of very different motives from thought and reafon. Little incidents, vanity, difguft, humor, inclination, without the lead affiftance from reafon, are often known to make infidels. Where the general tendency of a dodrine is difagreeable, , the mind is prepared to rehfli and improve every thing that with the leaft pretence feems to make againft it. Hence the coarfe manners of a country cu- rate, the polite manners of a chaplain, the wit of a Mi- nute Philofopher, a jeft, a fong, a tale can ferve inftead of a reafon for infidelity. Bupalus preferred a rake in the church, and then made ufe of him as an argument againft it. Vice, indolence, faction, and fafhion produce Mi- nute Philofophers, and mere petulancy, not a few.— Who then can expect a thing fo irrational and capricious fliould yield to reafon ? It may, neverthelefs, be wortli while to argue againft fuch men, and expofe their falla- cies, if not for their own fake, yet for the fake of others ; as it may leflen their credit, and prevent the growth of their fe£l;, by removing a prejudice in their favor, which fometimes inclines others as well as themfelves to think they have made a monopoly of human reafon. 3S4 MINUTE PHILOSOPHER. [Dial. Vll.j XXIX. The moft general pretext which looks like reafon, is taken from the variety of opinions about re- ligion. This is a refting ftone to a lazy and fuperjdcial mind. But one of m.ore fpirit and a jufter way of thinking, makes it a ftep whence he looks about, and proceeds to examine, and compare the differing inftitu- tions of religion. He will obferve, which of thefe is the moft fublime and rational in its doctrines, moft ven- erable in its myfteries, moft ufeful in its precepts, moft decent in its worftiip ? Which createth the nobleft hopes, and moft worthy views ? He will confider their rife and progrefs, which oweth leaft to human arts or arms ? Which flatters the fenfes and grofs inclinations of men ? Which adorns and improves the moft excellent part of our nature ? Which hath been propagated in the moft wonderful manner ? Which hath furmounted the greateft difficulties, or fhev/ed the moft difinterefted zeal and fm- cerity in its profeftbrs ? He will inquire, which beft accords with nature and hiftory ? He will confider, what favours of the world, and what looks like wifdom from above ? He will be careful to feparate human allay from that which is divine ; and upon the whole, form his judgment like a reafonable free-thinker. But inftead of taking fuch a rational courfe, one of thofe hafty fceptics fhall conclude without demurring, that there is no wif- dom in politics, no honefty in dealings, no knowledge in philofophy, no truth in religion : And all by one and the fame fort of inference, from the numerous examples of folly, knavery, ignorance, and error, which are to be met with in the world. But, as thofe, who are unknow- ing in every thing elfe, imagine themfelves ftiarp-fighted in religion, this learned fophifm is ofteneft levelled againft rhriftianity. [Dial. VII.] MINUTE PHILOSOPHER. 385 XXX. In my opinion, he that would convince an infidel, who can be brought to reafon, ought in the firft place, clearly to convince him of the being of a God, it feeming to me, that any man, who is really a theift, can- not be an enemy to the chriftian religion : And that the ignorance or difbelief of this fundamental point, is that which, at bottom, conftitutes the Minute Philofopher. I imagine they, who are acquainted with the great authors in the Minute Philofophy, need not be told of this. The being of a God is capable of clear proof, and a proper object of human reafon : whereas, the myfteries of his nature, and indeed, whatever there is of myftery in re- ligion, to endeavor to explain and prove by reafon, is a vain attempt. It is fufficient, if we can (liew there is nothing abfurd, or repugnant in our belief of thofe points, and, inftead of framing hypothefis to explain them, we ufe our reafon only for anfwering the objec- tions brought againft them. But, on all occafions, we ought to diftinguifli the ferious, modeft, ingenuous man of fenfc, who hath fcruples about religion, and behaves like a prudent man in doubt, from the Minute Philofo- phers, thofe profane and conceited men, who muft needs profelyte others to their own doubts. When one of this ftamp prefents himfelf, we fhould confider what fpecies he is of : Whether a firfl or a fecond-hand philofopher, a libertine, fcorner, or fceptic ? Each character requiring a peculiar treatment. Some men are too ignorant to be humble, without which, there can be no docility : But though a man muft, in fome degree, have thought, and confidered, to be capable of being convinced, yet it is poffible the moft ignorant may be laughed out of his opinions. I knew a woman of fenfe, reduce two Mi- nute Philofophers, who had been long a nuifance to the neighborhood, by taking her cue from their predominant affectations. The one fet up for the moft incredulous A a a 386 MINUTE PHILOSOPHER. [Dial. VIL] man upon eartii, the other for the moil unbounded free- dom. She obferved to the firft, that he, v/ho had cre- dulity fufEcient to truft the moft valuable things, his life and fortune, to his apothecary and lawyer, ridiculoully afFex^ed the chara^ler of incredulous, by refufmg to trull his foul, a thing in his own account but a mere tri- fle, to his parilh-prieft. The other being what you call a beau, (he made fenfible how abfolute a flave he was in point of drefs, to him the moft important thing in the world, while he was earneflly contending for a liberty of thinking, with which he never troubled hi& head ; and, how much more it concerned, and became him, to aflert an independency on fafhion, and obtain fcope for his genius, where it was beft qualified to exert itfelf. The Minute Philofophers, at firft hand, are very few, and, confidered in themfelves, of fmall confequence : But their followers, who pin their faith upon them, are numerous, and not lefs confident than credulous ; there being fome- thing in the air and manner of thefe fecond-h'and philo- fophers, very apt to diiconcert a man of gravity and ar- gument, and much more difficult to be bore than the weight of their cbjedions. XXXI. Crito having made an end, Euphranor declar- ed it to be his opinion, that it would much conduce to the public benefit, if, inftead of difcouraging free-think- ing, there v/as erected in the midft of this free country, a dianoetic academy, or feminary for free-thinkers, pro- vided with retired chambers, and galleries, and fhady walks, and groves ♦, where, after feven years fpent in filcnce and meditation, a man might commence a genuine free-thinker, and from that time forward, have licence to think what he pleafed, and a badge to diftinguifli him from counterfeits. In good carneft, faid CritOy I ima- gine that thinking is the great deftderatum of the prefent [Dial. VIL] MINUTE PHILOSOPHER. 387 age : and that the real caufe of whatever is amifs, may juftly be reckoned the general negledl of education, in thofe who need it moft, the people of fafnion. What can be expefted where thofe, who have the rnofc influence, have the lead fenfe, and thofe who are fare to be follow- ed, fet the worft example ? Where youth fo uneducated are yet fo forward ? Where modefly is efteemed pufilla- nimity, and a deference to years, knowledge, religion, laws, want of fenfe and fpirit ? Such untimely growth of genius would not have been valued, or encouraged by the wife men of antiquity ; whofe fentiments on this point are fo ill fuited to the genius of cur times, that it is to be feared, modern ears could not bear them. But, how- ever ridiculous fuch maxims might feem to our Britijh youth, who are fo capable and fo forward to try experi- ments, and mend the conftitution of their country : I believe it will be admitted by men of fenfe, that if the governing part of mankind, would in thefe days, for ex- periment's fake, confider themfelves in that old Homerical light as paftors of the people, whofe duty it was to im- prove their flock, they would foon find, that this is to be done by an education, very different from the modern, and otherguefs maxims, than thofe of the Minute Philo- fophy. If our youth were really inured to thought and reflexion, and an acquaintance with the excellent writers of antiquity, we fhould fee that licentious humour, vul- garly called free-thinkingy banifhed from the prefence of gentlemen, together with ignorance and ill taile ; whicli, as they are infeparable from vice, fo men follow vice for the fake of pleafiire, and fly from virtue, through an ab- horrence of pain. Their minds, therefore, betimes fhould be formed and accuitomed to receive pleafure and pain from proper objefts, or, which is the fame thing, to have their inclinations and averfions rightly placed. Kalos chairein e nufein. This, according to Plato and 388 MINUTE PHILOSOPHER. [Dial. VII.] Artftctley was the crthe paideiay the right education. * And thofe, who, in their own minds, their health, or their fortunes, feel the curfed effecls of a wrong one, would do v^ell to confider, they cannot better make amends for what was amifs in themfelves, than by pre- venting the fame in their pofterity. While Crito was faying this, company came in, which put an end to our convcrfation. * Plato in Protag. & Arlftot. ethic, ad Nicom. 1. a. c. Z. & J. lo. c. 9. FINIS, BOOKS, Adapted to the ufe of Gentlemen in the different profejficnsy and all claffes of Citizens^ regularly imported^ puhlifhed^ andfoldy by INCREASE CoOKE ^ Co. 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