wherein all the reason and philosophy of atheism is confuted, and
wherein all the reason and philosophy of atheism is confuted, and wherein all the reason and philosophy of atheism is confuted, and
g^'Atheifis pretend that The'ifm is B o o k LAs alfo caufe the greateft griefs and calamities, that 'now difluib hiiniaalife,* pantos turn gemitus ipfj/ihi, quantaque nolisVolnera^ qtias lachrymas pepererg miitQi'ibii' nofirls ?There can be no comfortable and happy living, without banilhing from ourmind the belief of thefe two things, of a Deity, and the foul's immortality 5* Et nietus ills foras pr^ceps Ai-heruntis agendttsFunditiis, humanam qui vitam turhat ab imo.Omnia fuffitndens mortis nigrore, neque tillamEffe voluptatem liquidam purdmqiie relinquit.It was therefore a noble and heroical exploit of Democrittts and EpictcruSythofe two good-natur'd men, who feeing the world thus opprefled under thegrievous yoke of rehgion, the fear of a Deity, and punifhment after deathyand taking pity of this fad condition of mankind, did manfully encounterthat affrightful fpcdlre, or empufa, of a providential Deity; and by clear philofophickreafons, chafe it away, and banifli it quite out of the world ; layingdown fuch principles, as would folve all the phenomena of nature withouta God ;5 ^ie hene cognita ft teneas, nattira videturLibera continuo, dominis privata fuperbis,Ipfa fud per Je fponte omnia dis agere expers.So that Lucretius does not without jufl caufe ereft a triumphal arch or monumentto Epicurus, for this conqueil: or vicflory of his obtained over theDeity and religion, in this' manner ;Humana ante ocnlos fo:de quutn vitajaceretIn terris., opprefa gravifub relligioney^a caput a cccli regionibus ojlendebat,Horribili fuper afpcSlu mortalibus inftans ;.Primlim Graius homo mortales tendere contraEft oculos aufus, primufque obfiftere contra^em neefama dei^ra nee fulmina, nee minitantiMurmure comprejfit cesium^ &c.XXI. That it is alfo the interefl: of civil fovereigns and of all ccmmonwealtha,that there fliould neither be Deity nor religion, the Democritick Atheilts wouldperfuade in this manner : A body politick or commonwealth is made up of parts,that are all naturally diUbciated from one another, by reafon of that principle ofprivate felf-love, who therefore can be no otherwife held together than byfear.. Now if there be any greater fear than the fear of the Leviathan, and* Id. Lib. v. ver. 1195. 3 Id. Lib. II. ver. 10851.» Id. Lib. III. ver. 37. ? Id. Lib. I. ver. 63.civil
Chap. II.inconjijlent with Civil Sovereignty,civil reprefentative, the whole ftrudliire and machine of this great colofs miiftneeds tall a-pieces, and tumble down. The civil fovereign reigns only infear i wherefore unlcis his fear be the king and fovereign of all fears, his empireand dominion ceafes. But as the rod of Mofes devoured the rods ofthe magicians, fo certainly will the fear of an omnipotent Deity, that can punifhwith eternal torments after death, quite fwallow up and devour thatcomparatively petty fear of civil fovereigns, and confequently deftroy thebeing of common wealths, which have no foundation in nature, but are mereartificial things, made by the enchantment and magical art of policy. Whereforeit is well obferved by a modern writer. That men ought not to fuffer themfelvesto be abufed by the doSirine of feparated ejfences and incorporeal fiibfiances,(fuch as God and the foul) hv.ilt upon the vain philofophy 0/ Ariftotle,that would fright menfrom obeying the laivs of their country, with empty names,(as of he'll, damnation, fire and brhnflone) as men fright birds from thecorn with an empty hat, doublet, and a crookedflick. And again. If the fearoffpirits (the chief of which is the Deity) were taken away, men would bimuch more fitted than they arefor civil obedience.[851 97Moreover, the power of civil fovereigns is perfectly indivifible ; 'tis eitherall or nothing •, it mull: be abfolute and infinite, or elfe 'tis none at all. Now"it cannot be fo, if there be any other power equal to it, to (hare with it, muchlefs if there be any fuperiour fas that of the Deity) to check it and controulit. WTiercfore the Deity muft of nccellity be removed anddifplaced, to makeroom for the Leviathan tofpread himfelfin;Laftly, 'tis perfectly inconfiftent with the nature of a body politick, thatthere fhould be any private judgment of good or evil, lawful or unlawful,juftor unjuft allowed. But confcience (which theifm and religion introduces)is private judgment concerning good and evil ; and therefore the allowanceof it, is contradiiftious to civil fovereignty and a commonwealth. Thereought to be no other confcience (in a kingdom or commonwealth) befides thelaw of the country ; the allowance of private confcience being, ipfo fa5lo, adiflblution of the body politick, and a return to the flate of nature. Uponall thefe accounts it muft needs be acknowledged, that thofe philofophers,who undermine and weaken theifm and religion, do highly deferve of all civilfovereigns and commonwealths.XXII. Now from all the premifed confiderations, the Democriticks confidentlyconclude againft a Deity > that the fyftem and compages of the univcrfehad not its original from any iinderftanding nature ; but that mind andunderftanding it felf, as well as all things elfe in the world, fprung up fromfenflefs nature and chance, or from the unguided and undiredled motion ofmatter. Which is therefore called by the name of nature, becaufe whatfoevermoves is moved by nature and neceffity ; and the mutual occurfions and rencountersof atoms, ^€\x plague, their ftrokes and dafhings againft one another,their reflexions and repercuffions, their cohefions, implexions and entanglements,as alfo their fcattered difperfions and divuliions, are all naturaland
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g^'A<strong>the</strong>if<strong>is</strong> pretend that The'ifm <strong>is</strong> B o o k LAs alfo caufe <strong>the</strong> greateft griefs <strong>and</strong> calamities, that 'now difluib hiiniaalife,* pantos turn gemitus ipfj/ihi, quantaque nol<strong>is</strong>Volnera^ qtias lachrymas pepererg miitQi'ibii' n<strong>of</strong>irls ?There can be no comfortable <strong>and</strong> happy living, without banilhing from ourmind <strong>the</strong> belief <strong>of</strong> <strong>the</strong>fe two things, <strong>of</strong> a Deity, <strong>and</strong> <strong>the</strong> foul's immortality 5* Et nietus ills foras pr^ceps Ai-herunt<strong>is</strong> agendttsFunditi<strong>is</strong>, humanam qui vitam turhat ab imo.Omnia fuffitndens mort<strong>is</strong> nigrore, neque tillamEffe voluptatem liquidam purdmqiie relinquit.It was <strong>the</strong>refore a noble <strong>and</strong> heroical exploit <strong>of</strong> Democrittts <strong>and</strong> EpictcruSyth<strong>of</strong>e two good-natur'd men, who feeing <strong>the</strong> world thus opprefled under <strong>the</strong>grievous yoke <strong>of</strong> rehgion, <strong>the</strong> fear <strong>of</strong> a Deity, <strong>and</strong> punifhment after deathy<strong>and</strong> taking pity <strong>of</strong> th<strong>is</strong> fad condition <strong>of</strong> mankind, did manfully encounterthat affrightful fpcdlre, or empufa, <strong>of</strong> a providential Deity; <strong>and</strong> by clear phil<strong>of</strong>ophickreafons, chafe it away, <strong>and</strong> banifli it quite out <strong>of</strong> <strong>the</strong> world ; layingdown fuch principles, as would folve <strong>all</strong> <strong>the</strong> phenomena <strong>of</strong> nature withouta God ;5 ^ie hene cognita ft teneas, nattira videturLibera continuo, domin<strong>is</strong> privata fuperb<strong>is</strong>,Ipfa fud per Je fponte omnia d<strong>is</strong> agere expers.So that Lucretius does not without jufl caufe ereft a triumphal arch or monumentto Epicurus, for th<strong>is</strong> conqueil: or vicflory <strong>of</strong> h<strong>is</strong> obtained over <strong>the</strong>Deity <strong>and</strong> religion, in th<strong>is</strong>' manner ;Humana ante ocnlos fo:de quutn vitajaceretIn terr<strong>is</strong>., opprefa gravifub relligioney^a caput a cccli regionibus ojlendebat,Horribili fuper afpcSlu mortalibus inftans ;.Primlim Graius homo mortales tendere contraEft oculos aufus, primufque obfiftere contra^em neefama dei^ra nee fulmina, nee minitantiMurmure comprejfit cesium^ &c.XXI. That it <strong>is</strong> alfo <strong>the</strong> interefl: <strong>of</strong> civil fovereigns <strong>and</strong> <strong>of</strong> <strong>all</strong> ccmmonwealtha,that <strong>the</strong>re fliould nei<strong>the</strong>r be Deity nor religion, <strong>the</strong> Democritick A<strong>the</strong>ilts wouldperfuade in th<strong>is</strong> manner : A body politick or commonwealth <strong>is</strong> made up <strong>of</strong> parts,that are <strong>all</strong> natur<strong>all</strong>y diUbciated from one ano<strong>the</strong>r, by reafon <strong>of</strong> that principle <strong>of</strong>private felf-love, who <strong>the</strong>refore can be no o<strong>the</strong>rwife held toge<strong>the</strong>r than byfear.. Now if <strong>the</strong>re be any greater fear than <strong>the</strong> fear <strong>of</strong> <strong>the</strong> Leviathan, <strong>and</strong>* Id. Lib. v. ver. 1195. 3 Id. Lib. II. ver. 10851.» Id. Lib. III. ver. 37. ? Id. Lib. I. ver. 63.civil
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