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transform themselves into another kind of being, and become brutes in nature, because they resemble them in their dispositions and practices.

2. It is said by the patrons of impiety, that the disquiets of conscience are impressions from without, caused by education or vain fears that arise from the dark temper of the body, or the weakness of the mind, or from low ignorance of the * natural causes of such things as astonish men: as eclipses were formerly and still are terrible to some nations, that look on them as presages of great calamities from angry heaven.

But the folly of these pretences will appear if we consider. (1.) That false principles instilled by parents and masters in our education, though strongly believed while the reverence of our instructors hinders a free inquiry, yet, when reason is disentangled, it gets a clear victory over them: but the terrors of the guilty conscience cannot be entirely overcome: from whence it is evident that the notion of a God has a foundation in human nature.

(2.) These fears are not the effects of melancholy, for they often surprise sinners of a brisk sanguine temper, who try all the ways of mirth and jollity to bribe or stifle conscience, but in vain, The sense of guilt imbitters their purest wines, a secret horror is discordant with their cheerful music; the wounded mind bleeds inward though they fear it never so much.

(3.) This trouble does not spring from a weak scrupulous mind: for the most enlightened and strongest spirits, when under the conviction of guilt, cannot dispute themselves out of misery; nay, according to the degrees of their knowledge, are the degrees of their sorrow.

(4.) Thunder and lightning are terrible to those who understand the natural causes of them as well as to the ignorant; there being in every man a tacit apprehension of them as the prepared instruments of vengeance in God's hands, who has set up a tribunal in conscience, and pronounces a secret sentence there. In short, conscience is an immortal power inseparable from man, and thoughts accusing or excusing are inseparable from the remembrance of his actions. It is evident therefore that God is the author of conscience, and as he has not left himself without

* Magnis doceo de rebus, & arctis, religionum animum nodis exsolvere pergo, Lucret. 1. 4.

an external witness in the works of creation and providence, so not without an inward witness in the breast of man, that can never be totally silenced.

3. It is objected, that there are speculative atheists who deny the existence of a God. To this I answer.

(1.) Supposing that some are atheists in opinion, it doth not follow that the belief of the Deity is not a pure universal principle of nature. For by all men, we must understand those in whom the sense of nature is not perverted. Things of the clearest certainty have been denied by some. We feel motion, yet a philosopher disputed against it. The argument is convincing that snow is white, because it appears to all men's eyes; though to the eye that wants its native sincerity, and infected with a vicious tincture, it appears of another colour. Now it is certain that atheism is not produced by generation from the natural discourses of the mind, but from the putrefaction and rottenness of manners. Those who have lost their reason in sensuality, and submit their understandings to the guidance of their corrupt affections, that is the seeing faculty to the blind, are most inclined to atheism. And they can never come to that impious height without obliterating in the guiltiest manner, the lively characters of reason and humility. Such are as prodigiously irregular from the true constitution and perfection of the minds of men in respect of belief, as a bird without wings would be from the natural composure of the bodies of all others, in respect of parts. Monsters cannot dishonour, and are no pattern of the species. And shall the contradiction of a few bribed by their lust, disauthorise the consenting testimony of mankind?

(2.) There is no absolute atheist that is, of such a firm persuasion that there is no God, as excludes all doubts and fears of the contrary. It is true, as a pretext for their licentiousness, and to give boldness to their fearful impiety, some obdurate wretches may desperately deny the supreme Eternal Power, to whom they are accountable; but no violence can entirely choke this natural notion and belief of the Deity, it has such deep and strong root in

* Εἰ δε ἐξεγένοντο ἐν τω ξυμπάντι αἰῶνι δύο πε και τρεῖς αἴθεον και ταπεινὸν καὶ ἀναιθὲς γένῳ, ἐκτεγμημένον δὲ τὴν ψυχὴν αλογον και ἄγονον καί άκαρπον, ως αθυμῷ λέων ως βος ασκερα, ὡς ὄρνις d'alegos. Max. Tyr.

the human spirit. The vital spark will fly in their faces, notwithstanding all their endeavours to tread it out. As the principle of life appears not in a swooning fit, yet it is only retired from the outward parts and still remains in the body; so this principle though not sensible for a time, yet is not extinguished in the soul. Sharp afflictions will awaken the apprehensions of a God in the most stupified consciences, and inspire them with new life and motion, and make them breathe out humble supplications, for mercy and help, to the Deity whom they denied before. Of this we have numerous instances: I will produce some that were signal. One is recorded by Eschilus. That the Persian messenger in his narrative to the king, of the overthrow of his army by the Grecians, related that those gallants who before the fight in the midst of their cups and bravery denied God and providence as secure of victory, yet afterwards when furiously pursued by their enemies, they came to the river Strymon, that was frozen and began to thaw, then upon their knees they mournfully implored the favour of God, that the ice might hold and give them safe passage over from the pursuers. Nature in extremities has irresistible workings, and the inbred notions of the Deity, though long suppressed by imperious lusts, will then rise up in men's souls. Tullus Hostilius is another example, who disdained to express submission to God by acts of worship, as a thing unbecoming his royal state, but when his stubborn fierce mind was broke in his diseased body, he used all the servile rites of superstition, and commanded the people to join with him, thinking by his flattering devotions to appease the incensed Deity. Bion the philosopher, was a declared atheist, till struck with a mortal disease, and then as a false witness on the rack, confessed the truth, and addressed himself by prayers and vows to God for his recovery. Egregious folly, as the historian observes, to think that God would be bribed with his gifts, and was or was not acccording to his fancy. And thus it happens to many like him. As a lamp near expiring shines more clearly, so conscience

**

*Tunc adeo fracti cum corpore sunt spiritus illi feroces, ut qui ratus antea nihil minus regium quam sacris dedere animum, repente omnibus magnis parvisq; superstitionibus obnoxius degeret, religionibusque populum impleret. Liv. lib. 1.

† Μωρος ευ ̓ ὃς ἔθελεν τινός μιθε τό θεῖον εἶναι. Laert. in Bion.

that burned dimly for a time, gives a dying blaze, and discovers him who is alone able to save or to destroy. But how just were it to deal with them as Herofilus with Diodorus Cronus, a wrangler that vexed the philosophers, by urging a captious argument, against the possibility of motion. For thus he argued: a stone, or whatever else, in moving itself, is either where it is, or where it is not; if where it is, it moves not; if where it is not, then it will be in any place, but where it is. While this disputing humour continued, one day he fell, and displaced his shoulder, and sends in haste for Herofilus, of excellent skill in surgery. But he desirous first to cure his brain, and then his shoulder, told him that his art was needless in that case: for according to your own opinion, this bone in the dislocation either was where it was, or where it was not, and to assert either, makes the displacing of it equally impossible. Therefore it was in vain to reduce it to the place from whence it was never parted. And thus he kept him roaring out with pain and rage till he declared himself convinced of the vanity of his irrefutable argument. Now if, according to the impiety of atheists, there is no God, why do they invoke him in their adversities? If there be, why do they deny him in their prosperity? There can no other reason be assigned but this, that in the state of health their minds are dispersed, and clouded with blind folly, in sickness they are serious, and recover the judgment of nature. As it is ordinary with distracted persons, that in the approaches of death their reason returns: because the brain distempered by an excess of heat, when the spirits are wasted at the last, is reduced to a convenient temper.

Sext, Empir, 1.1.

CHAP. VI.

The belief of the Deity no politic invention. The asserting that it is necessary to preserve states in order, is a strong proof of its truth. No history intimates when this belief was introduced into the world. The continuance of it, argues that its rise was not from a civil decree. Princes themselves are under the fears of the Deity. The multitude of false gods does not prejudice the natural notion of one true God. Idolatry was not universal. The worship of the only true God is preserved where idolatry is abolished.

II. IT is objected, that the belief of the Deity was at first introduced by the special invention of some in power to preserve the civil state; and that religion is only a politic curb to restrain the wild exorbitance and disorders of the multitude. This admits of an easy refutation.

1. Those corrupted minds that from pride or sensuality presumed to exempt men from the tribunal of heaven, yet affirmed that a city might rather be preserved without fire and water, the most necessary elements, than without the religious belief of a God. Egregious lovers of mankind! and therefore worthy of esteem and credit, since they divulge that doctrine, that if believed, the world must fall into dreadful confusion by their own acknowledgment. But such is the divine force of truth, that its * enemies are constrained to give testimony to it. For is it conceivable that an error not in a light question, but in the supreme object of the mind, should be the root of all the virtues that support the civil state, and truth if discovered should have a fatal consequence on government, subvert all societies, and expose them to the greatest dangers? How can they reconcile this with their declared principle, that the natural end of man is the knowledge of truth? It were less strange that the constant feeding on deadly poison, should be requisite to preserve the natural life in health and vigour, and that the most proper food should be pernicious to it. So that the objection if rightly considered will confirm the religious belief of a Deity. Indeed it is evident that

* Deos agere curam rerum humanarum credi, ex usu vitæ est: pænasque aliquando seras, nunquam irritas esse. Plin. lib. 2.

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