J
A I C I P H R
Q R, THE
MINUTE PHILOSOPHER.
IN
SEVEN DIALOGUES.
CONTAINING
for /&CHRISTIANRELIGION,
againjl thofe who are <r#//^ FREE-THINKERS.
They haveforfaken me the Fountain of living waters, and hewed
them out cijlerns^ broken ciflerns that can held no water.
Jerem. ii. 13.
Sin mortuuS) ut quidam minuti Philofophi cenfent, nihil feniiam >
non vereor ne hunc err or em meum mortui Philofophi irrideant.
Cicero.
The THIRD EDITION.
LONDON;
Printed for J. and R. T o N s o N and S. DRAPER
in the Strand.
M DCC LIL
.
.
-
ADVERTISEMENT.
HE Author's Defign being to
consider the Free-thinker in
the various Lights of Atheift,
Libertine, Enthufiaft, Scorner, Critic,
Metaphyfician, Fatalift, and Sceptic,
it muft not therefore be imagined, that
every one of thefe Characters agrees
with every individual Free-thinker, no
more being implied, than that each
Part agrees with fome or other of the
Seel:. There may poffibly be a Reader
who hall think the Character of
Atheift agrees with none : But though
it hath been often faid, there is no
fuch thing as a fpeculative Atheift;
yet we muft allow, there are feveral
Atheifts who pretend to Speculation.
This the Author knows to be true ;
A 2 and
I.'-..
U
ADVERTISEMENT.
and is well affured, that one of the
moft noted Writers againft Chriftianity
in our Times, declared, he had found
out a Demon ftration againft the Being
of a God. And he doubts not, who-
ever 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 per-
fuaded that nothing in the enfuing
Characters is beyond the Life.
As the Author hath not confined
himfelf to write againft Books alone,
fo he thinks it neceflary to make this
Declaration. It muft not therefore be
thought, that Authors are mifrepre-
fented, if every Notion of Alciphron
or Lyficles is not found precifely in
them. A Gentleman, in private Con-
ference, may be fuppofed to fpeak
plainer than others write, to improve
on
ADVERTISEMENT.
on their Hints, and draw Conclufions
from their Principles.
.
Whatever they pretend, it is the
Author's Opinion, that all thofe who
write either explicitly or by Tnfinuation
againft the Dignity, Freedom, and
Immortality of the Human Soul, may
fo far forth be juftly faid to unhinge
the Principles of Morality, and de-
ilroy the Means of making Men
reafonably virtuous. Much is to 'be
apprehended from that Quarter .againft
the Interefts of Virtue. Whether the
Apprehenfion of a certain admired
Writer*, that the Caufe of Virtue
is likely to fuffer lefs from its witty An-
tagonifts, than from its tender Nurles,
who are apt to overlay it, and kill it
with Excels of Care and Cherifliing,
and make it a mercenary thing by
* EJfay on the Freedom of Wit and Humour, Part. II.
Sift, 3.
A 3 talking
ADVERTISEMENT.
talking fo much of its Rewards :
whether, I fay, this Apprehenfton be
fo well founded ? the Reader may de-
termine.
T
O
.
THE
.
-;. -
THE
C O N T E N T S.
THE FIRST DIALOGUE.
SECT. i. Introduction.
2. Aim and Endeavours of Free-thinkers.
3 . Oppofed by the Clergy.
4. Liberty of Free-thinking.
5. Farther Account of the Views of Free-thinkers.
6. The Progrefs of a Free-thinker towards Atheifm.
7. Joint Impofture of the Prieft and Magiftrate.
S. The Free-thinker's Method in making Converts and
Difcoveries.
9. The Atheift alone Free. Hh Senfe of natural
Good and Evil.
10. Modern Free-thinkers more properly named Mi-
nute Philofophers.
11. Minute Philofophers, what fort of Men, and how
educated.
12. Their Numbers, Progrefs, and Tenets.
13. Compared with other Pbilofophers.
14. What Things and Notions to be efteemd Natural.
A 4 15. Truth
THE CONTENTS.
15. Truth the fame t notwithftanding Diverfity of
Opinions.
1 6. Rule and Me a fur e of moral Truths.
THE SECOND DIALOGUE.
Sed. i. Vulgar Error , That Vice is hurtful.
2. The Benefit of Drunkennefs^ Gaming and Whor~
ing.
3. Prejudice againft Vice wearing off.
4. Its Ufefulnefs illujtrated in the Inflames <?/Callicles
and Telefilla.
5. The Reafoning of Lyficles in behalf &f Vice exa-
mined.
6. HSrcng to -punish Aftions when the Doftrims
whence they flow 'are tolerated.
j. Hazardous Experiment of the Minute Pbilo-
fopbers.
8. Their Deftrine of Circulation and Revolution.
9. Their Senfe of a Reformation.
10. Riches alone not the Public Weal.
1 1 . Authority of Minute Philofophers : Their Pre-
judice again/I Religion.
il". Effeffs of Luxury : Virtue, whether notional ?
13. Pleafure of Senfe.
14. What fort of Pleafure moft natural to Man.
15. Dignity of Human Nature.
i 6. Pleafure miftaken.
17. Anr.'.fement^ Mifery, and Cowardife of Minute
Philofcpioers. -
1 8 . Rakes cannot reckon.
19. Abilities and Succefs of Minute Philofophers.
20. Happy E feels of the Minute Philofophy in par-
ticular Inftances.
2 j . 1 heir. free Notions about Government.
22. England the proper Soil for Minute Philofophy.
23. The
THE CONTENTS.
23. The Policy and Addrefs of its Profejjors.
24. Merit of Minute Pbilofopbers towards the
Public.
25. Their Notions and Charatler.
26. Their Tendency towards Popery and Slavery.
THE THIRD DIALOGUE.
Set. i. Alciphron'j account of Honour.
2. Char after and Conduct of Men of Honour.
3. Senfe of moral Beauty.
4. The Honeftum or ro %a\ov of the Ancients.
5. Tafte for moral Beauty whether afure Guide or
Rule.
6. Minute Philofophers ravijhed with the Abftratt
Beauty of Virtue.
j. Their Virtue alone difinterefled and heroic.
8. Beauty of [enfible Objeffs, what, and how per-
ceived.
g. The Idea of Beauty explained by Painting and
Architecture.
10. Beauty of the moral Syftem^ wherein it con-
Jlfts. *
11. // fappofeth a Providence.
12. Influence of TO xaXov and TO TT^TTOV.
i%. E-uthufiafm c/Cratylus compared with the Senti-
ments of Ariftotle.
14. Compared with the Stoical Principles.
15. Minute Philofophers, their Talent for Rallery
and Ridicule.
1 6. The Wifdom of thofe uaho make Virtue alone its
own
THE
THE CONTENTS.
THE FOURTH DIALOGUE.
Set. i . Prejudices concerning a Deity.
2. Rules laid down by Aiciphron to be obfervsdin
proving a God.
3. What fort of Proof he expeffs.
A. Whence we collet! the Being of other tfyinkinF
Individuals.
5. The fame Method a fortiori proves tbs Being of
God.
6. Alciphron'j fecond Thoughts on this Point.
7. God f peaks to Men.
8. How Diftancc is perceived by Sight.
9. The proper Objects of Sight at no diftance.
10. 'Light 's 9 Shades, and Colours, varioujly combined
form a Language.
11. The Signification of this Language learned by
Experience.
I a. God cxplainetb himfelf to the Eyes of Men by
the arbitrary Ufe of fenfible Signs.
13. The Prejudice and two-fold Afpecf of a Minute
Philofopher.
14. Godprefent to Mankind, informs, admoni/bes, and
direcls them in a fenfible manner.
15. Admirable Nature and Ufe of this vifual Lan-
guage.
1 6. Minute Philofopher s content to admit a God in
certain Senfes.
17. Opinion of feme, who hold that Knowledge and
Wifdom are not properly in God.
18. Dangerous Tendency of this Notion.
19. Its Original.
20. The Senfe of Schoolmen upon it.
21 Schotaftfc
THE CO N T ENTS.
21. Scholaftic Ufe of tbe Terms Analogy and Am-
logical explained : Analogical Perfections of God
mifunderftood.
22. God intelligent ', wife, and good, in tbe proper
Senfe of the Words.
23. Objection from moral Evil conjtdered.
24. Mm argue from their own Defetts again/I a
Deity.
25. Religious Worjhip reafonable and expedient.
THE FIFTH DIALOGUE.
Sed. i. Minute Pbilofopbers join in tbe Cry, and
follow the Scent of others.
2. Worftnp prefer ibed by tbe Chriftian Religion
fuitable to God and Man.
3. Power and Influence of the Druids.
4. Excellency and Ufefulnefs of the Chriftian Re~
ligion.
5. It ennobles Mankind^ and makes them happy.
6. Religion neither Bigotry nor Superjlition.
7. Phyjicians and Phy/ic for tbe SouL
8. Character of the Clergy.
9. Natural Religion and Human Reafon not to be
dtfparaged.
10. Tendency and Ufe of tbe Gentile Religion.
ii.- Good Efefls of Chrijiianity.
12,. Englifhmen compared with ancient Greeks and
Romans.
13. The Modern Preface of Duelling.
14. Character of the Old Romans, bow to le
formed.
15. Genuine Fruits of the Gofpel.
16. Wars and Factions not an Effeft of the Chriftian
Religion.
17. Civil Rage and Ma f acres in Greece and Rome.
1 8. Virtue
THE CONTENTS.
1 8. Virtue of ancient Greeks.
19. Barrels of Polemical Divines.
20. Tyranny, Ufttrpation, Sophiftry of Ecclejiaftics.
21. The Universities cenfured.
22. Divine Writing* of a certain modern Critic.
23. Learning the EJfeft of Religion.
24. Barbartjm of the Schools.
25. Reft oration of Learning and -polite Arts^ to 'whom
owing.
26. Prejudice and Ingratitude of Minute Philo-
fophers.
27. Their Pretenftom and ConduR inconjiftent.
28. Men and Brutes compared with refpefl to Re-
ligion.
29. Chriftianity tie only Means to eftablijh Natural
Religion.
30. Free-thinkers mi/lake their Talents j have a flrong
Imagination,
3 1 . Tithes and Church-lands.
32. Men diftinguijhed from Human Creatures.
33. Diftribulion of Mankind into Birds , Beafts^ and
Fijhes.
34. Pka for Reafon allowed^ but Unfairnefs taxed.
35. Freedom a Blcffmg or a Curfe as it is ufed.
36. Priejt craft not the reigning Evil.
THE SIXTH DIALOGUE.
Se<5t. i. Points agreed.
2 . Sundry Pretences to Revelation.
3. Uncertainty of Tradition.
4. Qbjcffi and Ground of Faith.
5. Some Books difputed, others evidently fpurious.
6. Stile and Compo/ition of holy Scripture.
j. Difficulties occurring therein.
K.
Obfcurity not always a Defeft.
9. Infpiration
THE CONTENTS.
9. Infpiration neither impoffible nor abjurd.
10. Objtftions from the Form and Matter of Divine
Revelation, conjidered.
11. Infidelity ar Effett of Narrownefs and Pre-
judice.
12. Articles of Chriflian Faitb not unreafonable.
1 3 . Guilt the natural Parent of Fear.
14. Things unknown , reduced to the Standard of what
Men know.
i 5. Prejudices againft the Incarnation of the Son of
God.
1 6. Ignorance of the Divine Oewnomy^ a Source of
Difficulties
1 7. . Wifdom of God> Foolijhnefs to Man.
1 8. Re 'afon, no blind Guide.
19. Ufefulnefs of Divine Revelation.
20. Propbejies, whence cbfcure.
2 1 . Eaftern Accounts of I'ims older than the Mo-
faic.
22. 'The Humour of ^Egyptians, ; Aflyrians, Chal-
deans, ami other Nations extending their SJ.H-
tiquity beyond Truth, accounted for.
23. Reafons confirming the Mofaic Account.
24. Profane Hiftorians incon/iftent.
25. Celfus, Prophyry, and Julian.
26. T'be Teftimony of Jofephus confidered.
27. Alteration of jews and Gentiles to Chriftianity*
2 8 . Forgeries and Herefies.
29. Judgment and Attention of Minute Philof;-
pkcrs.
30. Faitb and Miracles.
31. Probable Arguments a fufficient Ground of
Faitb.
32. fbe Chriftian Religion able to Jland the Teft cf
rational Inquiry.
THE
THE CONTENTS.
.Yttv
THE SEVENTH DIALOGUE.
Soft. i. Chriftian Faith impo/ible.
2. Words ft and for Ideas.
3. No Knowledge or Faith without Ideas.
4. Grace, no Idea of it.
5. Suggefting Ideas not the only Ufe of Words ^
6. Force as difficult to form an Idea of as Grace.
j. Notwithstanding which, ufeful Propofitions may
le formed concerning it.
8. Belief of the Trinity and other Myfteries not
abfurd.
9. Miftakes about Faith an Occafan of profane
Rallery.
10. Faith its true Nature and Efecls.
1 1 . Iliuftrated by Science.
12. By Arithmetic in particular.
13. Sciences converfant abont Signs'.
14. fbe true End of Speech, Rea/bn, Science ', and
Faith.
15. Metapfyjical Objections as ftrong again/I Human
Sciences as Articles of Faith.
1 6. No Religion, becaufe no Human Liberty.
17. Farther Proof againft Human Liberty.
1 8. Fatalifm a Conference of trroneous Suppofitions.
19. Man an accountable Agent.
20. Inconjiftency, Singularity, and Credulity of Mimti
Pbilofopbers.
2 1 . Untroden Paths and new Light of the Minute
Philofophers.
22. Sophijlry of the Minute Philofophers.
1$. Minute Philofophers ambiguous^ ^enigmatical^ #
fathomable.
24. Scepticifm of the Minute Philofopbers,
25. How a Sceptic ought to behave.
26. Minute
THE CONTENTS.
26. Minute Pbilofophers, why difficult to convince.
27. 'thinking^ not the epidemical Evil of thefe Times.
28. Infidelity, not an Effett of Reafon or Thought ', its
true Motives ajjigned.
29. Variety of Opinions about Religion^ EJfeffs thereof.
30. Method for proceeding with Minute Pkilofophers.
31. Want of Thought and want of Education Defefts
of the- prefent Age.
THE
m
THE
MINUTE PHILOSOPHER,
THE FIRST DIALOGUE.
Introduction. II. Aim and Endeavours of Free-
thinkers. III. Oppofedby the Clergy. IV. Liberty
of Free-thinking. V. Farther Account of the Views
of Free-thinkers. VI. The Progrefs of a Free-
thinker towards Atheifm. VII. Joint Impofture of
the Prieft and Magiftrate. VIII. Tfc* Free-think-
er's Method in making Converts and Difcoveries.
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 edu-
cated. XII. Their Numbers, Progrefs and Tenets.
XIII. Compared with other Philofophers. XIV.
What Things and Notions to be ejleemed naturaL
XV. Truth the fame, notwithftanding Diverjity of
Opinions. XVI. Rule and Meafure of moral
Truths.
Flattered myfelf, Theages, that before
this time I might have been able to
have fent you an agreeable Account
of the Succefs of the Affair, which
brought me into this remote Corner
of the Country. But inftead of this, I fhou'd now
give you the Detail of its Mifcarriage, if I did not
B rather
2 TH E MINUTE
DIAL, rather choofe to entertain you with fome amufing
I. Incidents, which have helped to make me eafy
' under a Circumftance I cou'd neither obviate nor
forefee. Events 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 Event of this Af-
fair gave opportunity for Reflexions, that make me
fome amends for a great Lofs of Time, Pains, and
Expence. A Life of Action which takes its iflue
from the Counfels, Paffions and Views of other
Men, if it doth not draw a Man to imitate, will at
lead teach him to obferve. And a Mind at liberty
to reflect on its own Obfervations, if it produce
nothing ufeful to the World, feldom fails of Enter-
tainment to itfelf. For feveral Months paft I have
enjoy'd fuch Liberty and Leifure in this diftant Re-
treat, far beyond the Verge of that great Whirlpool
of Bufmefs, Faction, and Pleafure, which is called
the World. And a Retreat in itfelf agreeable, after
a long Scene of Trouble and Difquier, 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
Characters not fo inconfiftent in Nature as by
Cuftom they feem to be. Etiphranor^ from the
time he left the Univerfity, hath liv'd in this fmall
Town , where he is poffeiTed of a convenient Houfe
with a hundred Acres of Land adjoining to it ;
which being improved by his own Labour, yield
him a plentiful Subfiftence. He hath a good Col-
lection, chiefly of old Books, left him by a Clergy-
man his Uncle, under whofe Care he was brought
up. And the Bufmels of his Farm doth not hinder
him from making good ufe of it. He hath read
much, and thought more ; his Health and Strength
of Body enabling him the better to bear Fatigue
of Mind. He is of opinion that he cou'd not carry
on
PHILOSOPHER. 3
on his Studies with more Advantage in the Clofet DIAL,
than the Field, where his Mind is feJdom idle while I.
he prunes the Trees, follows the Plough, or looks ^~\(^
after his Flocks. In the Houfe of this honed
Friend I became acquainted with Crito, a neigh-
bouring Gentleman of diftinguiflied Merit and
Eftate, who lives in great Friendfhip with Euphranor.
Lad Summer, Crito, whofe Parifh Church is in our
Town, dining on a Sunday at Eupbranor's, 1 hap-
pened to inquire after his Guefts, whom we had
feen at Church with him the Sunday before. They
are both well, faid Crito 9 but, having once occa-
fionally conformed, to fee what fort of Aflembly
our Parifh cou'd afford, they had no farther Curio-
fity to gratify at Church, and fo chofe to ftay at
home. How, faid Eupbranor^ are they then Dif-
fenters ? No, replied Crito, they are Free-thinkers.
Euphranor, who had never met with any of this
Species or Sect of Men, and but little of their
Writings, Ihew'd a great Defire to know their
Principles or Syftem. That is more, faid Crito,
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 Seel: are bed
learned from Converfation with thofe who profefs
themfelves of it. Your Curiofity may now be
fatisfied, if you and Dion would 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 Stranger either to
Men or Books. I knew him firft at the Temple,
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, which being grown dale and taftelels to his
Palate, have flung him into a fort of fpleneuc In-
B 2 dolence.
4 THE Mi NUTE
DIAL, dolence. The young Gentleman, Lyfides, is a near
I. Kinftnan of mine, one of lively parts, and a ge-
neral Infight into Letters ; who, after having pafied
the Forms of Education and feen a little of the
World, fell into an Intimacy with Men of Pleafure
and Free-thinkers, I am afraid much to the damage
of his Conftitution and his Fortune. But what I mod
regret, is the Corruption of his Mind by a Set of
pernicious Principles, which, having been obferved
to furvive the Pafiions of Youth, foreftal even the
remote Hopes of Amendment. They are both
Men of Fafhion, and wou'd be agreeable enough,
if they did not fancy themfelves Free-thinkers.
But this, to fpeak the Truth, has given them a
certain Air and Manner, which a little too vifibly
declare they think themfelves wifer than the red of
the world. I fhou'd therefore be not at all dif-
pleafed if my guefts met with their Match, where
they leaft fufpecled it, in a Country Farmer. I
fliall not, replied Eupbranor^ pretend to any more
than barely to inform myfelf of their Principles and
Opinions. For this end I propofe to-morrow to
fet a Week's Task -to my Labourers, and accept
'your Invitation, if Dion thinks good. To which
I gave confent. Mean while, laid Grito* I mall
prepare my Guefts, and let them know that an
honed Neighbour hath a mind to difcourfe them
on the Subject of their Free-thinking. And, if I am
not miftaken, they will pleale themlelves with the
Profpect of leaving a Convert behind them, even
in a Country-Village. Next Morning Euphranor
rofe early, and fpent the Forenoon in ordering his
Affairs. Alter Dinner we took our Walk to Ch'/0'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 Shade of thefe Trees for about
an
PHILOSOPHER. 5
an Hour before we came to Crito's Houfe, which DIAL.
Hands in the middle of aTmall Park, beautify'd I.
with two fine Groves of Oak and Walnut, and a v*^v>-/
winding Stream of fweet and clear Water. We
met a Servant at the Door with a fmall Basket of
Fruit which he was carrying into a Grove, where
he faid his Matter was with the two Strangers.
We found them all three fitting under a Shade.
And after the ufual Forms at firit meeting, En-
pbranor and I fat down by them. Our Conver-
fation began upon the Beauty of this rural Scene,
the fine Seafon of the Year, and fome late Im-
provements which had been made in the adjacent
Country by new Methods of Agriculture. Whence
Alciphron took occafion to obferve, That the mod
valuable Improvements came lateft. I mould have
fmall Temptation, faid he, to live where Men have
neither polifhed Manners, nor improved Minds,
though the Face of the Country were ever fo well
improved. But I have long obferved, that there is
a gradual Progrefs in human Affairs. The firft
Care of Mankind is to fupply the Cravings of Na-
ture : in the next place they ftudy the Conveniencies
and Comforts of Life. But the fubduing Prejudices
and acquiring true Knowledge, that Herculean
Labour, is the laft, being what demands the mod
perfect Abilities, and to which all other Advan-
tages are preparative. Right, faid Euphranor^ Al-
cipbron hath touched our true Defect. It was al-
ways my Opinion, That as foon as we had provided
Subfiftence for the Body, our next Care mould be
to improve the Mind. But the Defire of Wealth
Iteps between and ingrofifcth Mens Thoughts.
If. ALC. Thought is that which we are told
diftinguifheth Man from Bead : and Freedom of
Thought makes as great a difference between Man,
B 3 anc|
THE MINUTE
and Man. It is to the noble AfTerters of this Pri-
vilege and Perfection of Human kind, the Free-
thinkers I mean, who have fprung up and multi-
plied of late Years, that we are indebted for all
thofe important Difcoveries, that Ocean of Light
which hath broke in and made its way, in fpite of
Slavery and Superftition. Euphranor, who is a
fmcere Enemy to both, teftified a great Efteem for
thofe Worthies who had preferved 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 Character of a Free-
thinker : but in his Senfe of the Word, every honeft
Inquirer after Truth in any Age or Country was
intitled to it. He therefore defired to know what
this Sect was that dlciphron had fpoken of as newly
fprung up ? what were their Tenets ? what were
their Difcoveries? and wherein they employ'd them-
felves, for the Benefit of Mankind ? Of all which,
he fhou'd think himfelf obliged, if dkipbron would
inform him. That I mall, very ealily, replied Al-
ciphron, for I profefs myfelf one of the number, and
my moft intimate Friends are fome of the moft
confiderable among them. And perceiving that
Euphranor heard him with Refpect, he proceeded
very fluently. You muft know, faid he, that the
Mind of Man may be fitly compared to a piece of
Land. What flubbing, plowing, digging, and
harrowing, is to the one ; that thinking, reflecting,
examining, is to the other. Each hath its proper
Culture ; and as Land that is fuffered to lie wafte
and wild for a long Tract of Time, will be over-
fpread with Brufh-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
PHILOSOPHER. 7
to the Soil itfelf, thePafllons and Imperfections of DIAL.
the Mind of Man ; and partly to thofe Seeds I.
which chance to be fcatter'd in it by every Wind of ^^\r^
Doctrine, which the Cunning of Statefmen, the
Singularity of Pedants, the Superftition of Fools,
or the Impofture of Priefts, fhall raife. Reprefent
to yourfelf the Mind of Man, or Human Nature
in general, that for fo many Ages had lain ob-
noxious to the Frauds of defigning, and the Follies
of weak Men : How it muft be overrun with
Prejudices and Errors : what firm and deep Roots
they muft have taken : and confequently how
difficult a Task it muft be to extirpate them : And
yet this Work, no lefs difficult than glorious, is the
Employment of the modern Free-thinkers. Al~
ciphron having faid this, made a Paufe, and looked
round on the Company. Truly, faid I, a very
laudable Undertaking! We think, faid Eupbranor,
that it is praife-worthy to clear and fubdue the
Earth, to tame brute Animals, to fafhion the Out-
fides of Men, provide Suftenance for their Bodies,
and cure their Maladies. But what is all this in
comparifon of that moft excellent and ufeful Un-
dertaking, 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 Alclphron^ are fuch Fools
as not to know their beft Benefactors from their
worft Enemies: They have a blind Refpect for
thofe who inflave them ; and look upon their De-
liverers as a dangerous Sort of Men, that wou'd un-
dermine received Principles and Opinions. EUPH.
It were a great pity fuch worthy ingenious Men
fhou'd meet with any Difcouragement. For my
part I fliou'd think a Man, who fpent his time in
fuch a painful impartial Search after Truth, a better
B 4 Friend
8 THEMINUTE
Friend to Mankind than the greateft Statefman or
Hero; the Advantage of whofe Labours is con-
fined to a little Part of the World, and a fhort
Space of Time ; whereas a Ray of Truth may en-
lighten the whole World, and extend to future
Ages. dLC. It will be fome time, I fear, before
the common Herd think as you do. But the
better Sort, 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 Endeavours. Upon hearing this, Lyfides
cou'd hardly refrain from Laughing. And Al-
dphrojjy with an Air of Pity, told Eupbranor, that
he perceived he was unacquainted with the real
Character of thofe Men : For, faid he, you muft
know, that of all Men living they are our greateft
Enemies. If it were pofllble, they wou'd extinguifh
the very light of Nature, turn the World into a
Dungeon, and keep Mankind for ever in Chains
and Darknefs. 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 ^earning and ufeful Knowledge. dLC. Take
my Word for it, Priefts of all Religions are the
fame: wherever there are Priefts, there will be
Priefkraft : and wherever there is, Prieftcraft, there
will be a perfecuting Spirit, whicfr'they never fail to
exert to the utmoft of their Power againft all
thofe who have the Courage to think for themfelves,
and will not fubmit to be hoodwinked and manacled
by their reverend Leaders. Thofe great Mafters of
Pedantry and Jargon have coined leveral Syftems,
which
PHILOSOPHER. 9
which are all equally true, and of equal Importance DIAL,
to the World. The contending Seels are each alike I.
fond of their own, and alike prone to difcharge ^ -v
their Fury upon all who difient from them. Cruelty
and Ambition being the darling Vices of Priefts
and Churchmen ail the World over, they en-
deavour in all Countries to get an Afcendant over
the reft of Mankind ; and the Magiftrate having
a joint Intereft with the Prieft in fubduing, amuf-
ing, and fearing the People, too often lends a hand
to the Hierarchy ; who never think their Authority
and Pofleflions fecure, fb long as thofe who differ
from them in opinion are allowed to partake even
in the common Rights belonging to their Birth or
Species. To repreient the matter in a true Light,
figure to yourfelves a Monfter or Speclre made up
of Superftition and Enthufiafm, the joint Ifiue of
Statecraft and Prieftcraft, rattling Chains in one
Hand, and with the other brandishing a flaming
Sword over the Land, and menacing Deftruclion
to all who (hall dare to follow the Dicl^tes of
Reafon and Common Senfe. Do but confider this,
and then fay if there was not Danger as well as
Difficulty in our Undertaking. Yet, fuch is the
generous 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
Sort, and their Numbers increafe fo faft, that we
hope we fhall be able to carry all before us, beat
down the Bulwarks of Tyranny, Secular or Ec-
clefiaftical, break the Fetters and Chains of our
Countrymen, and reflore the original inherent
Rights, Liberties, and Prerogatives of Mankind.
Euphranor heard this Difcourfe with his Mouth open
and his Eyes fixed upon Alcipbron, who, having
uttered it with no fmall Emotion, ftopt to draw
Breath
io THEMINUTB
DIAL; Breath and recover himfelf: But finding that no
I. body made anfwer, he refumed the Thread of his
Difcourfe, and turning to Eupbranor fpoke in a
lower Note what follows. The more innocent and
honeft 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 me when J tell you 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-witted Man that means no
mifchief : but this I will be bold to fay, that aJl the
Men of Senfe among them are true at bottom to
thefe three Purfuits of Ambition, Avarice, and
Revenge.
IV. While dlcipbron was fpeaking, a Servant
came to tell him and Lyfides, that fome Men who
were going to London waited o receive their Orders.
Whereupon they both rofe and went towards the
Houfe. They were no fooner gone, but Euphranor
addreflmg himfelf to Crito faid, he believed that
poor Gentleman had been a great Sufferer for his
Free-thinking : for that he feemed 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 y but have often obferved
thofe of his Sect run into two Faults of Converfa-
tion, declaiming and bantering, juft as the tragic
or the comic Humour prevails. Sometimes they
work themfelves into high Paffions, and are fright-
ened at Spectres of their own railing. In thofe
Fits every Country- Curate paffes for an Inquifitor,
At other times they affect a fly facetious Manner,
making
PHILOSOPHER. n
making ufe of Hints and Allufions, expreffing little, DIAL.
infmuating much, and upon the whole Teeming to I.
divert themfelves with the Subject and their Ad- u^-v- - 1
verfaries. But if you wou'd know their Opinions,
you muft make them fpeak out and keep clofe to
the Point, Perfecution for Free-thinking is a To-
pic they are apt to enlarge on though without any
juft Caufe, every one being at full liberty to think
what he pleafes, there being no fuch thing in Eng-
land that I know as Perfecution for Opinion, Senti-
ment, or Thought. But in every Country, I fup-
pofe, fomeCare is taken to reftrain petulant Speech :
and, whatever Mens inward Thoughts may be, to
difcourage an outward Contempt of what the Public
efteemeth Sacred. Whether this Care in England
hath of late been fo exccffive, as to diftrefs the Sub-
jects of this once free and eafy Government : whether
the Free-thinkers can truly complain of any Hard-
fhip 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 Seel: : which I doubt not they
will communicate fully and freely, provided no
body prefent feems mocked or offended. For in that
cafe it is poffible good Manners may put them upon
fome Referve. Oh ! faid Euphranor, I am never
angry with any Man for his Opinion : whether he
be Jew, Turk, or Idolater, he may fpeak his Mind
freely to me without fear of offending. I fhou'd
even be glad to hear what he hath to fay, provided
he faith it in an ingenuous candid Manner. Who-
ever digs in the Mine of Truth, I look on as my
Fellow-labourer : but if, while I am taking true
pains, he diverts himfelf with teizing me and fling-
ing duft in mine Eyes, I (hall foon be tired of
him.
V, In
THE Mi N u T E
V. In the mean time Akipbrtn and Lyficles hav-
ing difpatched what they went about, returned to
us. Ly/icles fat down where he had been before.
But Alciphron (lood over-againft us, with his Arms
folded acrofs, and his Head reclined on the left
Shoulder in the Pofture of a Man meditating. We
fat filent not to difturb his Thoughts ; and after
two or three Minutes he uttered thofe Word?, Oh
Truth ! Oh Liberty ! After which he remained
mufing as before. Upon this Euphranor took the
freedom to interrupt him. Alcipbron, faid he, it
is not fair to fpend your Time in Soliloquies. The
Converfation of learned and knowing [Vien is rarely
to be met with in this Corner, and the Opportunity
you have put into my Hands I value too much, not
to make the beft ufe of it. ALC. Are you then in
earnett a Votary of Truth, and is it pofiible that
you fhou'd bear the liberty of a fair Inquiry ?
EUPH. It is what I defire of all things. ALC.
What ! upon every Subject ? upon the Notions
which you firft fucked in with your Milk, and
which have been ever fince nurled by Parents,
Paftors, Tutors, religious Afiemblies, Books of
Devotion, and fuch Methods of prepofleffing Mens
Minds? EUPH. I love Information upon all Sub-
jects that come in my Way, and efpecially upon
thofe that are moft important. ALC. If then you
are in earned, hold fair and (land firm, while 1
probe your Prejudices and extirpate your Principles.
Dum veteres avias tiki de pulmonc revello.
Having faid thus, Alcipbron knit his Brows and
made a fhort 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
PHILOSOPHER.
Opinions into their firft Principles, we fhall find
that thofe Opinions, which are thought of greateft
Confequence, have the flighted Original, being de-
rived either from the cafual Cuftoms of the Country
where we live, or from early Inftruction inftilled
into our tender Minds, before we are able to difcern
between Right and Wrong, True and Falfe. The
Vulgar (by whom I underftand all thofe who do
not make a free Ule of their ReafonJ are ape to
take thefe Prejudices for Things facred and un-
queftionable, believing them to be imprinted on the
Hearts of Men by God himfelf, or convey'd by
Revelation from Heaven, or to carry with them fb
great Light and Evidence as muft force an Afient
without any Inquiry or Examination. Thus the
mallow Vulgar have their Heads furnifhed with
fundry Conceits, Principles, and Doctrines, re-
ligious, moral, and political, all which they main-
tain with a Zeal proportionable to their want of
Reafon. On the other hand, thofe who duly em-
ploy their Faculties in the Search of Truth, take
efpecial care to weed out of their Minds and ex-
tirpate all fuch Notions or Prejudices as were planted
in them, before they arrived at the free and intire
ufe of Reafon. This difficult Task hath been fuc-
cefsfully performed by our modern Free-thinkers,
who have not only diflected with great Sagacity the
received Syflems, and traced every eftablimed Pre-
judice to the Fountain-head, the true and genuine
Motives of Afient : But alfo, being able to embrace
in one comprehenfive View the leveral Parts and
Ages of the World, they have obferved a wonder-
ful variety of Cuftoms and Rites, of Inftitutions
Religious and Civil, of Notions and Opinions very
unlike and even contrary one to another : A certain
Sign they cannot all be true. And yet they are all
maintained by their feveral Partizans with the fame
pofitive
THE MINUTE
pofitive Air and warra Zeal ; and if examined
will be found to bottom on one and the fame
Foundation, the Strength of Prejudice. By the
help of thefe Remarks and Difcoveries, they have
broke through the Bands of popular Cuftom, and
having freed themfelves from Impofture, do now
generoufly lend a hand to their Fellow-Subjects,
to lead them into the fame Paths of Light and
Liberty. Thus, Gentlemen, I have given you a
fummary Account of the Views and Endeavours of
thofe Men who are called Free-thinkers. If in the
Courfe of what I have faid or mail fay hereafter,
there be fome things contrary to your pre- conceived
Opinions, and therefore mocking and difagreeabie,
you will pardon the Freedom and Plainnefs of a
Philolbpher ; and confider that, whatever difpleafure
I give you of that kind, I do it in ftridt 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 Daylight, but
muft be brought to it by degrees. It is for this
Reafon, the ingenious Gentlemen of our Profeffion
are accuftomed to proceed gradually, beginning
with thofe Prejudices to which Men have the lead
Attachment, and thence proceeding to undermine
the reft by flow and infenfible Degrees, till they
have demolished the whole Fabric of Human
Folly and Superftition. But the little time I can
propofe to fpend here obligeth me to take a fhorter
courfe, and be more direcl and plain than pofiibly
may be thought to fuit with Prudence and good
Manners. Upon this, we aflured 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
PHILOSOPHER^ 1$
Truth fhou'd fuffer through Complaifance. Let us DiAL. J
therefore lay it down for a Preliminary, that no I.
Offence be taken at any thing, whatfoever (hall be "
faid on either fide. To which we all agreed.
VI. In order then, faid dlcipbron, 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 par-
ticular Worfhip and Opinions of this Church, I
do not remember when or by what means they firft
took poffeflion of my Mind, but there I find them
from time immemorial. Then calling an Eye on
the Education of Children, from whence I can
make a Judgment of my own, I obferve they arc
inftrucled in religious Matters before they can
reafon about them, and confequently that all fuch
Inftruftion is nothing elfe but filling the tender
Mind of a Child with Prejudices. I do therefore
rejedt 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 Papifts and feveral
Se6ts of Difienters, which do all agree in a general
Profeffion of Belief in Chrift, but differ valtly one
from another in the Particulars of Faith and Wor-
Ihip. I then enlarge my View fo as to rake in
Jews and Mahometans^ between whom and the
Chriftians I perceive indeed fome fmall Agreement
in the Belief of one God ; but then they have each
their diftincl: Laws and Revelations, for which they
exprefs the fame Regard. But extending my view
dill further to Heathenifh and Idolatrous Nations I
difcover an endlefs Variety, not only in particular
Opinions and Modes of Worfhip, but even in the
very Notion of a Deity, wherein they widely differ
one from another, and from all the forementioned
Seds.
THE MINUT E
Sects. Upon the whole, inftead of Truth fimple
and uniform I perceive nothing but Difcord, Op-
pofition, and wild Pretenfions, all fpringing from
the fame Source to wit the Prejudice of Education.
From fuch Reafonings and Reflexions as thefe,
thinking Men have concluded that all Religions are
alike falfe and fabulous. One is a Chriftian, ano-
ther a Jew, a third a Mahometan, a fourth an
Idolatrous Gentile, but all from one and the fame
Reafon, becaufe they happen to be bred up each in
his refpective Sect. In the fame manner, there-
fore, as each .of thefe contending Parties condemns
the reft, fo an unprejudiced ftander-by will condemn
and reject them all together, obferving that they all
draw their Origin from the fame fallacious Principle,
and are carried on by the fame Artifice to anfwer
the fame Ends of the Prieft and the Magiftrate.
VII. EUPH. You hold then that the Magiftrate
concurs with the Prieft in impofing on the People.
dLC. I do, and fo muft every one who confiders
things in a true Light. For you muft know, the
Magiftrate's principal Aim is to keep the People
under him in awe. Now the public Eye reftrains
Men from open Offences agamft the Laws and
Government. But to prevent fecret Tranfgreffions,
a Magiftrate finds it expedient that Men fhou'd
believe there is an Eye of Providence watching
over their private Actions and Defigns. And, to
intimidate thofe who might otherwife be drawn
into Crimes by the Profpedt of Pleafure and Profit,
he gives them to understand, that whoever efcapes
Punifliment in this Life will be fure to find it in
the next ; and that fo heavy and lafting as infinitely
to over-balance the Pleafure and Profit accruing
from his Crimes. Hence the Belief of a God, the
Immortality of the Soul, and a future State of
Rewards
PHILOSOPHER.
Rewards and Punifhments have been efleemed ufe-
ful Engines of Government. And to the End that
thefe notional airy Doctrines might make a fenfible
Impreflion, and be retained on the minds of Men,
skilful Rulers have in the feveral civilized Nations
of the Earth devifed Temples, Sacrifices, Churches,
Rites, Ceremonies, Habits, Mafic, Prayer, Preach-
ing, and the like fpirituil Trumpery, whereby the
Prieft maketh temporal Gains, and the Magiftrate
findeth his Account in frightening and fubduing
the People. This is the Original of the Combi-
nation between Church and State, of Religion by
Law eftablifhed, of Rights, Immunities, and
Incomes of Priefts all over the World : There being
no Government but would have you fear God that
you may honour the King or Civil Power. And
you will ever obferve that politic Princes keep up a
good Understanding with their Clergy, to the
end that they in return, by inculcating Religion
and Loyalty into the Minds of the People, may
render them tame, timorous, and flavifh. Crito
and I heard this Difcourfe of Alciphron with the
utmoft Attention, though without any Appearance
of Surprife, there being indeed nothing in it to us
new or unexpected. But Eupbranor who had never
before been prefent at fuch Converfation, could not
help mewing fome Aftonifliment ; which Lyficles
obferving, asked him with a lively air, how he
Jiked Alciphrotfs Lecture. It is, faid he, the firft
I believe that you ever heard of the Kind, and re-
quireth a ftrong Stomach to digeft it. EUPH. I
will own to you, that my Digcftion is none of the
quickeft ; but it hath fometimes, by Degrees, been
able to mafter things which at firft appeared indi-
tsftible. At prefent I admire the free Spirit and
loquence of Alcipbron ; but, to fpeak the Truth,
I am rather aftoniflied, than convinced of the
C' Truth.
THE M i N u T B
Truth of his Opinions. How, (faid he, turning to
Altipbron) is it then pofilble you Ihould not believe
the Being of a God ? ALC. To be plain with you,
J do not.
VII T. But this is what I forefaw, a Flood of
Light let in at once upon the Mind being apt to
dazzle and diibrder rather than enlighten it. Was
I not pinched in Time, the regular way would be
to have begun with the Circumftantials of Religion,
next to have attacked the Myfteries of Chriftianity,
after that proceeded to the practical Doctrines, and
in the laft place to have extirpated that which of all
other religious Prejudices, being the firft taught,
and Balis of the reft, hath taken the deepeft Root
in our Minds, I mean, the Belief of a God. I do
not wonder it flicks with you, having known
ieveral very ingenious Men who found it difficult
to free themfelves from this Prejudice. EUPH.
All Men have not the fame Alacrity and Vigour 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 refume the
Thread of my Reafoning. Firft I muft acquaint
you, That having applied my Mind to contemplate
the Idea of Truth, I dilcovered it to be of a (table,
permanent, and uniform nature ; not various and
changeable, like Modes or Fafhions, and Things
depending on Fancy. In the next place, having ob-
ferved feveral Seels, and Subdivifions of Sects
efpoufing very different and contrary Opinions,
and yet all profefling Chriftianity, I rejected thofe
Points wherein they differed, retaining only that
which was agreed to by all, and fo became a La-
titudinarian. Having afterwards, upon a more en-
larged View of things, perceived that Chriftians,
Jews, and Mahometans had each their different
Syftemg
PHILOSOPHER. 19
Syftems of Faith, agreeing only in the Belief cf DIAL.
one God, I became a Deift. Laftly, extending my 1.
View to all the other various Nations which inhabit s-^v*s^
this Globe, and finding they agreed in no one
Point of Faith, but differed one from another, as
well as from the foremen tioned Seels, even in the
Notion of a God, in which there is as great Di-
verfity as in the Methods of Worfhip, I thereupon
became an Atheift > it being my Opinion, that a
Man of Courage and Senfe mould follow his Ar-
gument wherever it leads him, and that nothing is
more ridiculous than to be a Free-thinker by halves.
I approve the Man who makes thorough Work,
and, not content with lopping off the Branches,
extirpates the very Root from which they fprung.
IX. Atheifm therefore, that Bugbear of Women
and Fools, is the very Top and Perfection of Free-
thinking. It is the grand Arcanum to which a true
Genius naturally rifeth, by a certain Climax or Gra-
dation of Thought, and without which he can
never poflefs his Soul in abfolute Liberty and Re-
pofe. For your thorough Conviction in this main
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 (hall not
find that you had it by any of your Senfes, the only
true Means of difcovering what is real and fubftan-
tial in Nature. You will rind it lying amongft other
old Lumber in fome obfcure Corner of the Ima-
gination, 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 be-
caufe it is the oldeft. This is all, take my Word
for it, and not mine only, but that of many
more the mod ingenious Men of the Age, who, I
can allure you, think as I do on the Subject of a
C 2 Deity.
THE MINUTE
Deity. Though fome of them hold it proper to
proceed with more Referve in declaring to the
World their Opinion in this Particular, than in
mott others. And it muft be owned, there are
ftill too many in England who retain a foolifh.
Prejudice againft the Name of Atheift. But it
leflens every Day among the better fort ; and when
it is quite worn out, our Free-thinkers may then,
(and not till then) be faid to have given the finifh-
ing Stroke to Religion ; it being evident that fo
long as the Exigence of God is believed, Religion
mult fubfift in fome Shape or other. But the Root
being once plucked up, the Scions which fhot
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 Scruples, awe him with Fears, and make him
a more thorough Slave than the Horfe he rides.
A Man had better a thoufand times be hunted by
Bailiffs or Mefiengers than haunted by thefe Spectres,
which embarafs and embitter all his Pleafures, creat-
ing the moft real and fore Servitude upon Earth.
But the Free-thinker, with a vigorous flight of
Thought breaks through thofe airy Springes, and
aflerts his original Independency. Others indeed
may talk, and write, and fight about Liberty, and
make an outward Pretence to it, but the Free-
thinker alone is truly free, dlciphron having ended
this Difcourfe with an Air of Triumph, Euphranor
fpoke to him in the following manner. You make
clear Work. The Gentlemen of your Profefiion
are, it feems, admirable Weeders. You have rooted
up a World of Notions, I mould be glad to fee
what fine Things you have planted in their flead.
ALC. Have Patience, good Eupbranor. I will
fhew you in the firfl place, That whatever was
found and good we leave untouched, and encourage
PHILOSOPHER. 21
it to grow in the Mind of Man. And fecondly, DIAL,
I wili fhew you what excellent things we have planted [.
in it. You muft know then, that purfuing our v^v"^-
clofe and fevcre Scrutiny, we do at laft arrive at
fomething folid and real, in which all Mankind
agree, to wit, the Appetites, Paffions, and Senfes :
Thefe are founded in Nature, are real, have real
Objects, and are attended with real and fubilantial
Pleafures j Food, Drink, Sleep, and the like animal
Enjoyments being what all Men like and love.
And if we extend our View to the other kinds of
Animals, we fhall find them all agree in this, that
they have certain natural Appetites and Senfes, in the
gratifying and fatisfying of which they are conftantly
employ'd. Now thefe real natural good things which
include nothing of Notion or Fancy, we are fo far
from destroying, that we do all we can to cherifli
and improve them. According to us, every wife
Man looks upon himfelf, or his own bodily Exift-
ence in this prefent World, as the Centre and ul-
timate End of all his Actions and Regards. He
confiders his Appetites as natural Guides directing
to his proper Good, his Paflions and Senfes as the
natural true Means of enjoying this Good. Hence
he endeavours to keep his Appetites in high
Relifh, his Paffions and Senfes ftrong and lively,
and to provide the greateft Quantity and Variety
of real objects fuited to them, which he ftudieth to
enjoy by all pofiible means, and in the higheft per-
fection imaginable. 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 fuccinct View of the Principles, Difcoveries,
and Tenets of the felect Spirits of this enlightned
Age.
C 3 X. Criio
THE MINUTE
X Crito remark'd, that Alciphron had fpoke his
Mind with great Clearnefs. Yes, replied Eupbra~
r.cr, we are obliged to the Gentleman for letting us
at once into the Tenets of his Sect. But, if I may
be allowed to fpeak my Mind, Aldphron^ though
in compliance with my own Requelt, hath given
me no fniall Uneafmefs. You need, faid Alciphron^
make no Apology for fpcaking freely what you
think to one who proiefTech himlelf a Free-thinker.
I Ihou'd be forry to make one, whom I meant to
oblige, uneafy. Pray let me know wherein I have
offended. I am hall" afhamed, replied Eupbranor^
to own that I who am no great Genius have a
Weaknefs incidental to little ones. I would fay that
I have favourite Opinions, which you reprefent to
be Errors and Prejudices. For Inftance, the Im-
mortality of the Soul is a Notion I am fond of, as
what fupports the Mind with a very pleafing
Profpecl. And if it be an Error, I mould perhaps
be of fully's Mind, who in that Cafe profefled he
Ihould be forry to know the Truth, acknowledging
no fort of Obligation to certain Philolbphers in his
Days, who taught, that the Soul of Man was
mortal. They were, it feems, Predeceffors to thofc
who are now called Free-thinkers 5 which Name
being too general and indefinite, inafmuch as it
comprehends all thofe who think for themfelves,
whether they agree in Opinion with thefe Gentle-
men or no, it fhould not feem amifs to affign them
a fpccific Appellation or peculiar Name, whereby
to diitinguim them from other Philofophers, at
leaft in our prefent Conference. For I cannot bear
to argue againft Free-thinking and Free-thinkers.
ALC. In the Eyes of a wife Man Words are of
fmall Moment. We do not think Truth attached
to
PHILOSOPHER. 23
to a Name. EUPH. If you pleafe then, to avoid DIAL,
Confufion, let us call your Sect by the fame Name I.
that 'Tully (who underftood the force of Language) < v*-
beftow'd upon them. ALC. With all my heart.
Pray what may that Name be? EUPH. Why, he
calls them Minute Pbilofophers. Right, faid Crito,
the modern Free-thinkers are the very fame with
thofe Cicero called Minute Philofophers, which
Name admirably fuits them, they being a fort of
Sect which diminifh all the moft valuable Things,
the Thoughts, Views, and Hopes of Men ; all the
Knowledge, Notions, and Theories of the Mind
they reduce to Senfe ; Human Nature they contract
and degrade to the narrow low Standard of Animal
Life, and aflign us only a fmall Pittance of Time
inflead of Immortality. Aldpbron very gravely re-
marked, That the Gentlemen of his Sect had done
no Injury to Man ; and that if he be a little, fhort-
lived, contemptible Animal, it was not their faying
it made him fo : And they were no more to blame
for whatever Defects they difcover, than a faithful
Glafs for making the Wrinkles which it only mews.
As to what you obferve, faid he, of thofe we now
call Free-thinkers, having been anciently termed
Minute Philofophers^ it is my Opinion this Appel-
lation might be derived from their confidering
things minutely, and not fwallowing them in the
grofs, as other Men are ufed to do. Befides, we
all know the bed Eyes are neceffary to difcern the
minuteft Objects: It feems therefore, that Minute
Philofophers might have been fo called from their
diftinguifhed Perfpicacity. EUPH. O Alcipkron /
thefe Minute Philofophers (fince that is their true
Name) are a fort of Pirates, who plunder all that
come in their way. I confider myielf as a Man left
ftript and defblate on a bleak Bea. h.
C 4 XT,
THE MINUTE
XI. But who are thefe profound and learned
Men that of late Years have demolifhed the whole
Fabric, which Lawgivers, Philofophers, and Di-
vines, had been erecting for fo many Ages ? Lyficles
hearing thefe Words, fmiled, and faid he believed
Eupbranor had figured to himfelf Philofophers 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 Students, who think to
come at Knowledge by poring on dead Languages,
and old Authors, or by lequeltring themfelves from
the Cares of the World to meditate in Solitude and
Retirement. They are the beft bred Men of the
Age, Men who know the World, Men of
Pleafure, Men of Fafhion, and fine Gentlemen.
EUPH. I have fome fmall Notion of the People
you mention, but fhou'd never have taken them
for Philofophers. 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 Edu-
cation and Study. But among the Difcoveries of
the prefent Age, one of the principal is, the finding
out that fuch a Method doth rather retard and
obttru(5t, than promote Knowledge. ALC. Aca-
demical Study may be comprifed in two Points,
Reading and Meditation. Their Reading is chiefly
employ'd on ancient Authors in dead Languages :
fo that a great Part of their Time is fpent in learn-
ing Words ; which, when they have mattered with
infinite pains, what do they get by it but old and
obfolete Notions, that are now quite exploded and
out of ufe ? Then, as to their Meditations, what
can they pollibly be good for ? He that wants the
proper
PHILOSOPHER/ 25
proper Materials of Thought, may think and me- DIAL.
ditate for ever to no purpoie : Thofe Cobwebs fpun I.
by Scholars out of their own Brains being alike * -v
unferviceable, either for Life or Ornament. Proper
Ideas or Materials are only to be got by frequent-
ing good Company. I know feveral Gentlemen,
who, fmce 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 acquiring it. LYS. I'll undertake, a Lad
of fourteen, bred in the modern way, {hall make
a better Figure, and be more confidered in any
Drawing Room or Afiembly of polite People,
than one of four and twenty, who hath lain by a
long time at School and College. He mall fay
better things, in a better manner, and be more
liked by good Judges. EUPH. Where doth he
pick up all this Improvement ? CRL Where our
grave Anceftors wou'd never have look'd 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
Subjects, religious, moral or political. So that a
young Gentleman who frequents them is in the
way of hearing many inftruftive Lectures, feafoned
with Wit and Rallery, and uttered with Spirit.
Three or four Sentences from a Man of Quality
fpoke with a good Air, make more Impreilion, and
convey more Knowledge, than a dozen DifTertations
in a dry Academical way. EUPH. There is then
no Method or Courfe of Studies in thofe Places.
LTS. None but an eafy free Converfation, which
takes in every thing that offers, without any Rule
or Defign. EUPH. I alwnys thought that fome
Order was neceflary to attain any uleful degree of
Knowledge ; that Hafte and Confufion begat a
conceited
26 THE Mi NUT E
DIAL, conceited Ignorance j that to make our Advances
I. fure, they fhould be gradual, and thofe Points firlt
Vx-v^ learned which might call a Light on what was to
follow. ALC. So long as Learning was to be ob-
tained only by that flow formal courfe of Study,
few of the better fort knew much of it ; but now
it is grown an Amufement, our young Gentry and
Nobilty imbibe it infenfibly amidil their Diverfions,
and make a confiderable Progrefs. EUPIL Hence
probably the great number of Minute Philofophers.
CRI. It is to this that Seel, is owing for fo many
ingenious Proficients of both Sexes. You may
now commonly fee (what no former Age ever faw)
a young Lady, or a Petit Maitre nonplus a Divine
or an o'd-fafhioned Gentleman, who hath read
many a Greek and Latin Author, and fpent much
Time in hard methodical Study. EUPH. It fhou'd
feem then that Method, Exactnefs, and Indutlry
are a Difadvantage. Here Alciphron^ turning to
Lyfales, faid he could make the Point very clear,
if Eupbranor had any Notion of Painting. EUPH.
I never faw a firftrate Picture in my Life, but
have a tolerable Collection of Prints, and have
feen fome good Drawings. ALC. You know then
the difference between the Dutch and the Italian
manner. EUPH. I have fome Notion of it.
ALC. Suppofe now a Drawing finiflied by the
nice and laborious Touches of a Dutch Pencil, and
another off hand fcratched out in the free manner
of a great Italian Matter. The Dutch Piece,
which hath coft fo much Pains and Time, will be
exact indeed, but without that Force, Spirit, or
Grace, which appear in the other, and are the
Effects of an eafy free Pencil. Do but apply this,
and the Point will be clear. EUPH. Pray inform
me, did thofe great Italian M afters begin and pro-
ceed in their Art, without any choice of Method or
Subject,
PHILOSOPHER. 27
Subject, and always draw with the fame Eafe and DIAL.
Freedom ? Or did they obferve fome Method, be- I.
ginning with fimple and elementary Parts, an Eye,
a Nofe, a Finger, which they drew with great
Pains and Care, often drawing the fame thing, m
order to draw it correctly, and fo proceeding with
Patience and Induftry, till after a confiderable
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 Straw into
a vile fmothering Flame, but Spirits blaze out at
once. EUPH. The Minute Philofophers have, it
feems, better Parts than other Men, which qualifies
them for a different Education. ALC. Tell me,
Euphranor, what is it that gives one Man a better
Mien than another ; more Politeness in Drefs,
Speech and Motion ? Nothing but frequenting good
Company. By the fame means Men get inienfibly
a delicate Tafte, a refined Judgment, a certain
Politenefs in thinking and exprefllng one's felf.
No wonder if you Countrymen are Strangers to the
Advantage of polite Conversion, which conftantly
keeps the Mind awake and active, exercifing its
Faculties, and calling forth all its Strength and
Spirit on a thoufand different Occafions and Subjects,
that never come in the way of a Bookworm in a
College, no more than of a Ploughman. CRI.
Hence thofe lively Faculties, that Quicknefs of Ap-
prehenfion, that Slinefs of Ridicule, that egregious
Talent of Wit and Humour, which diftinguim the
Gentlemen of your Profeffion. EUPH. It fhould
feem then that your Seel: is made up of what you
call fine Gentlemen. LTS, Not altogether, for w<*
have
THE MINUTE
have among us fome contemplative Spirits of a
coarfer Education ; who, from obferving the Be-
haviour and Proceedings of Apprentices, Water-
men, Porters, and Affcmblies of Rabble in the
Streets, have arrived at a profound Knowledge of
Human Nature ; and made great Difcoveries about
the Principles, Springs, and Motives of moral
Actions. Thefe have demolifhed the received
Syftems, and done a world of good in the City.
jiLC. I tell you we have Men of all Sorts and
Profeffions, plodding Citizens, thriving Stock-
jobbers, skilful Men in Bufinefs, polite Courtiers,
galant Men of the Army ; but our chief Strength
and Flower of the Flock are thofe promifmg young
Men who have the Advantage of a modern Edu-
cation. Thefe are the growing Hopes of our Seel,
by whofe Credit and Influence in a few Years we
expect to fee thofe great Things accomplished that
we have in view. EUPH. I cou'd never have
imagined your Seel fo confiderable. ALC. There
are in England many honeft Folk as much in the
dark about thefe Matters as yourfelf.
XII. To judge of the prevailing Opinion among
People of Fafhion, by what a Senator faich 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 mould go into good Com-
pany, and mind what Men of Parts and Breeding
fay, thofe who are bed heard and moft admired, as
well in public Places of Refort, as in private Vifits.
He only who hath thefe Opportunities can know
our real Strength, our Numbers and the Figure that
we make. EUPH. By your Account,, there muft
be many Minute Philolbphers among the Men of
Rank and Fortune. ALC. Take my Word for it,
not
PHILOSOPHER. 29
not a Few, and they do much contribute to the DIAL
fpreading our Notions. For he who knows the I.
World muft obferve, that Famions conftantly de-
fcend. It is therefore the right way to propagate
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. LTS. That we have, feveral,
and thofe very great Men, who have obliged the
World with many ufeful and profound Difcoveries.
CRI. Mofcbcm, for inftance, hath proved that Man
and Beaft are really of the fame Nature : That con-
fequently a Man need only indulge his Senfes and
Appetites to be as happy as a Brute. Gorgias hath
gone further, demonftrating Man to be a Piece of
Clock-work, or Machine; and that Thought or
Reafon are the fame Thing as the Impulfe of one
Ball againft another. Cimon hath made noble ufe
of thefe Difcoveries, proving as clearly as any Pro*
pofition in Mathematics, That Confcience is a
Whim, and Morality a Prejudice ; and that a Man
is no more accountable for his Actions than a Clock
is for ftriking. Tryphon hath written irrefragably
on the Ufefulnefs of Vice, fhrafenor hath confuted
the fooiifh Prejudice Men had againft Atheifm,
fhewing, that a Republic of Atheifts might live
very happily together. Demylus hath made a Jeft
of Loyalty, and convinced the World there is
nothing in it: To him and another Philofopher of
the fame Stamp this Age is indebted for difcovering,
that Public Spirit is an idle Enthufiafm which
feizeth only on weak Minds. It would be endlefs
to recount the Difcoveries made by Writers of this
Seel:. LTS. But the Malter-piece and finifhing
Stroke is a learned Anecdote of our great Diagoras,
containing a Demonftration againft the Being of
God, which it is conceived the Public is not yet
ripe
JO THE MlNUTE
DIAL, ripe for. But I am afiured by fome judicious
I. Friends who have feen it, that it is as clear as Day-
Sxv"*- ; light* an ^ will do a world of Good, at one Blow
demolilhing the whole Syftem of Religion. Thefe
Difcoveries are publifhed by our Philofbphers, fome-
times in juft Volumes, but often in Pamphlets and
loofe Papers for their readier Conveyance through
the Kingdom. And to them muft be afcribed that
ablblute and independent Freedom, which groweth
fb 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 mould feem by
this Account that your Seel: 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. LTS. Very
mean ; we are too wife to think there is any thing
Sacred either in King or Conftitution, or indeed in
any thing elie. A Man of. Senfe may perhaps
feem to pay an occasional Regard to his Prince, but
this is no more at bottom than what he pays to
God when he kneels at the Sacrament to qualify
himfelf for an Office. Fear God, and honour the
King, are a pair of flavifh Maxims, which had for
a long time crampt Human Nature, and awed not
only weak Minds, but even Men of good Under-
ftanding, till their Eyes, as I obferved before,
were opened by our Philofophers. EUPH. Me-
thinks I can eafily comprehend, that when the Fear
of God is quite extinguimed, the Mind muft be
very eafy with refpect to other Duties, which be-
come outward Pretences and Formalities, from the
Moment that they quit their hold upon the Con-
fcience: and Confcience always fuppoleth the Being
of a God. But I (till thought that Englijhmen of
all Denominations (how widely foever they might
differ
PHILOSOPHER. 31
differ as to fome particular Points) agreed in the DIAL
Belief of a God, and of fo much at leaft as is I.
called Natural Religion. ALC. I have already
told you my own Opinion of thofe Matters, and
what I know to be the Opinion of many more.
CRT. Probably, Eupbranor, by the Title of Deifts,
which is fometimes given to Minute Philofophers,
you have been mifled to imagine they believe and
worfhip a God according to the Light of Nature :
but by living among them, you may foon be con-
vinced of the contrary. They have neither Time,
nor Place, nor Form of Divine Worfhip : They
offer neither Prayers nor Praifes to God in Public :
and in their private Practice fhew a Contempt or
Diflike even of the Duties of Natural Religion.
For inftance, the faying Grace before and after
Meals is a plain Point of Natural Worfhip, and was
once univerfally practifed ; but in proportion as this
Seel: prevailed it hath been laid afide, not only by
the Minute Philofophers themfelves, who would be
infinitely amamed 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 poflibie that Men, who really believe a God,
Ihould 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 amamed to own it, left they
fliould forfeit their Reputation with thofe who
have the good luck to pafs for great Wits and
Men of Genius. ALC O Eupbranor, we muft
make Allowance for Ch'/o's Prejudice: he is a
worthy Gentleman, and means well. But doth it
not look like Prejudice, to afcribe the Refpect that
is paid our ingenious Free-thinkers rather to good
Luck
32 THE MINUTE
DIAL. Luck than to Merit ? EUPH. I acknowledge their
I. Merit to be very wonderful, and that rhofe Authors
* v 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 fhould think with
the Learned, and fpeak with the Vulgar. I mould
be loath to place a Gentleman of Merit in fuch a
Light before prejudiced and ignorant Men. The
Tenets of our Philofophy have this in com-
mon with many other Truths, in Metaphyfics,
Geometry, Aftronomy, and Natural Philofophy,
that vulgar Ears cannot bear them. All our Dif-
coveries and Notions are in themfelves true and
certain ; but they are at prefent known only to the
better fort, and would found itrange 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 mould be flartled at the Notions of
your Philofophy. CRL 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 Phi-
lofophers of former Ages, who made it their En-
deavour to raife and refine Human Kind, and re-
move it as far as poffible from the Brute ; to mo-
derate and fubdue Mens Appetites; to remind
them of the Dignity of their Nature ; to awaken
and improve their fuperior Faculties, and direct
them to the nobleft Objects ; to pofiefs Mens
Minds with a high Senfe of the Divinity, of the
fupreme Good, and the Immortality of the Soul.
They took great pains to ftrengthen the Obligations
to Virtue 5 and upon all thofe Subjects have wrought
out noble Theories, and treated with fingular Force
of
PHILOSOPHER!/ 33
of Reafon. But it feems our Minute Phlofophers DIAU
act the reverfe of all other wife and thinking Men; I.
it being their End and Aim to erafe the Principles __ y -nj
of all that is great and good from the Mind of
Man, to unhinge all Order of civil Life, to under-
mine the Foundations of Morality, 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
Beads. And all the while they would pafs upon the
World for Men of deep Knowledge. But in effect,
what is all this negative Knowledge better than
downright iavage Ignorance? That there is no Pro-
vidence, no Spirit, no future State, no moral Duty :
truly a fine Syftem for an honeft Man to own, or
an ingenious Man to value himfelf upon ! Alciphron^
who heard this Difcourfe with fome Uneafmefs,
very gravely replied. Difputes are not to be decided
by the Weight of Authority, but by the Force of
Reafon. You may pafs, indeed, general Reflexions
on our Notions, and call them brutal and barbarous
if you pleafe : But it is fuch Brutality and fuch Bar-
bar ifm as few could have attained to, if Men of the
greateft Genius had not broke the Ice; there being
nothing more difficult than to get the better of
Education, and conquer old Prejudices. To re-
move and caft off a heap of Rubbifh that has been
gathering upon the Soul from our very Infancy, re-
quires great Courage, and great Strength of Faculties.
Our Philofophers therefore do well deferve the
Name ot Efprits forts, Men of ftrong Heads , Free-
thinkers, and fuch like Appellations, betokening
great Force and Liberty of Mind. It is very
pofllble, the Heroic Labours of thefe Men may be
reprefented (for what is not capable of Mifrepre-
fcntation ?) as a piratical plundering and dripping
D ' the
34 THE MINUTE
DIAL, the Mind of its Wealth and Ornaments ; when it
J. is in truth the diverting it only of its Prejudices,
fe^p-y > and reducing it to its untainted original State of
Nature. Oh Nature ! the genuine Beauty of pure
Nature! EUPH. You feem vtry 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 1 may know them.
XIV. ALC. For a thing to be natural, for
inftance, to the Mind of Man, it mud appear ori-
ginally therein, it muft be univerfaUy in all Men,
it muft be invariably the fame in all Nations and
Ages. -Thefe Limitations of Original, Univerfal,
and Invariable, exclude all thofe Notions, found in
the Human Mind, which are the Effect of Cuftom
and Education. The Cafe is the fame with refpect
to all other Species of Beings. A Cat, for Ex-
ample, hath a natural Inclination 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 in-
grafted, 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 mew themfelves upon his
firft Entrance into the World ; to wit, the Senfes,
$nd fuch Pafllons and Appetites as are difcovered
upon the firft Application of their refpe&ive Ob-
jects, ALC. That is my Opinion. EUPH. Tell
me, Alcipbron, if from a young Appletree, after a
certain Period of Time, there t ihould fhooc forth
Leaves, Bloflbms, 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.
PHILOSOPHER. 35
Man, after a certain Seafon, the Appetite of Luft, DIAL,
or the Faculty of Reafon fhall Ihoot forth, open, I.
and difplay themfelves, as Leaves and Bloflbms do < - v-
in a Tree ; would you therefore deny them to be
natural to him, becaufe they did not appear in his
original 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, Alcipbron, whether you do
not think it natural for an Orange-plant to produce
Oranges ? ALC. I do. EUPH. But plant it in the
North- end of Great-Britain^ and it lhall with Care
produce, perhaps, a good Salad : in the Southern
Parts of the lame Ifland, it may with much Pains
and Culture thrive and produce indifferent Fruit :
but in Portugal^ or Naples, it will produce much
better, with little or no Pains. Is this true, or not ?
ALC. It is true. EUPH. The Plant being the
fame in all Places, doth not produce the fame
Fruit; Sun, Soil, and Cultivation making a dif-
ference. ALC. I grant it. EUPH. And fince
the Cafe is, you fay, the fame with refpect to all
Species 5 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 inva-
riably the fame where they are found? ALC.
Hold, Euphranor, you mud explain yourfelf further.
I (hali not be over hafty in my Conccfiions. L TS.
You are in the right, Alciphron, to (land upon your
guard. I do not like thefe enfnaring Queftions.
EU P H. I defire you to make no Concefiions in
complaifance to me, but only to tell me your
Opinion upon each Particular, that we may under-
ftand one another, know wherein we agree, and
proceed jointly in rinding out the Truth. But (added
D 2
36 THE MINUTE
DIAL. Eupbraner, turning to Crito and me) if the Gentle-
I. men are againft a free and fair Inquiry, I fhall give
i y ' them no further Trouble. ALC. Our Opinions
will ftand the Teft. 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, although 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 refpect to
Human Nature, as is to be found with refpect to
the vegetable Nature of Plants ; to ufe your own
Similitude. Is it fo, or not ? ALC. It is. EUPH.
Anfwcr me, Alciphron, do not Men in all Times
and Places, when they arrive at a certain Age, ex-
prefs their Thoughts by Speech ? ALC. They do.
EUPH. Should it not feem then, that Language is
natural ? ALC. It fhould. EUPH. And yet there
is a great variety of Languages. ALC. I acknow-
ledge there is. EUPH. From all this will it not
follow, a Thing may be 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
original, univerfal, and invariable ? ALC. It fhould.
EUPH. And that confequcntly religious Worfhip
and civil Government may be natural to Man, not-
withstanding they admit of fundry Forms and dif-
ferent Degrees of Perfection ? ALC. It feems fo.
EUPH. You have granted already that Reafon is
natural to Mankind. ALC. I have. EUPH.
Whatever therefore is agreeable to Reafon is agree-
able to the Nature of Man. ALC. It is. EUPIL
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
PHILOSOPHER. 37
thofe Fruits, which grow from the mod: generous DIAL,
and mature Stock, in the choiceft Soil, and with I.
the beft Culture, are moft efteemed ; even fb ought * -v"
we not to think, thofe fublime Truths, which arc
the Fruits of mature Thought, and have been ra-
tionally deduced by Men of the beft and moft im-
proved Understandings, to be the choiceft Pro-
ductions of the rational Nature of Man ? And if
fo, being in Fact reafonable, natural, and true,
they ought not to be efteemed unnatural Whims,
Errors of Education, and groundJefs 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 Inftructors. dLC.
Agreed, provided ftill they may be rationally de-
duced. But to take this for granted, of what Men
vulgarly call the Truths of Morality and Religion,
would be begging the Quettion. EUPH. You are
in the right ; I do not, therefore, take for granted,
that they are rationally deduced : I only fuppofe
that, if they are, they muft be allowed natural to
Man, or in other Words, agreeable to, and grow-
ing from, the moft excellent and peculiar Part of
Human Nature, ALC. I have nothing to objefc
to this. EUPH. What Ihall we think then of your
former Aflertions ? That nothing is natural to Man
but what may be found in all Men, in all Nations
and Ages of the World : That to obtain a genuine
View of Human Nature, we muft extirpate all the
Effects of Education and Inftruction, and regard
only the Senfes, Appetites, and Paffions, which are
to be found originally in all Mankind : That,
therefore, the Notion of a God can have no Foun-
dation in Naturej as not being originally in the
Mindj nor the fame in all Men. Be pleafed to re-
concile thefe Things with your late Conceflions,
D 3 which
38 THE Mi N uf E
DIAL, which the Force of Truth feems to have extorted
I. 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 incon-
fiftent 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 own, and that confequently Opinions re-
pugnant to each other cannot be true : Bat I think
it will not hence follow they are all alike falfe. If
among various Opinions about the fame Thing, one
be grounded on clear and evident 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 Phi-
lofophersof our Days, if you will allow that Name
to any who are not of your Seel. And the Re-
mark of Confucius^ That a Man fliould guard in his
Youth againil Lutt, in Manhood againlt Faction,
and in old Age againft Covetoulhels, is as current
Morality in Europe as in China. ALC. But (till it
would be a Satisfaction if all Men thought the
fame Way, Difference of Opinions, implying Un-
certainty. EUPH. Tell me, Alcipbron^ what you
take to be .the Caufe of a Lunar Eclipfe. ALC.
The Shadow of the Earth interpofing between the
Sun and Moon. EUPH. Are you afTured of this ?
ALC. Undoubtedly. EUPH. Are all Mankind
agreed in this Truth ? ALC. By no Means. Ig-
norant and barbarous People affign different ridicu-
lous Caufes of this Appearance. EUPH. Jt feems
then there are different Opinions about the Nature of
an
PHI LOSO PH E ft. 39
an Eclipfe. ALC. There are. EUPH. And never- DIAL.
thelefs one of thefe Opinions is true. ALC. It is. I.
EUPH. Diverfity, therefore, of Opinions about a
Tiling doth not hinder, but that Thing may be,
and one of the Opinions concerning it may be true.
ALC. This I acknowledge. EUPH. It fhould
item, therefore, that your Argument againft the
Belief of a God from the Variety of Opinions about
his Nature is not conclufive. Nor do I fee how
you can conclude againft the Truth of any moral'
or religious Tenet, from the various Opinions of
Men upon the fame Subject. Might not a Man as
well argue, that no hiftorical Account of a Matter
of Fact can be true, when different Relations are
given of it ? Or may we not as well infer, that
becaufe the feveral Seels of Philofophy maintain
different Opinions, none of them can be in the
right, not even the Minute Pbilofopbers themfelves?
During this Converfation Lyficlcs feerned uneafy,
like one that wifhed in his Heart there was no
God. Alcipbron, faid he, methinks you fit by very
tamely, while Eupbranor faps the Foundation of
our Tenets. Be of good Courage, replied Al-
ciphron^ a skilful Gamefter has been known to ruin
his Adverfary, by yielding him fome Advantage ac
firft. I am glad, faid he, turning to Eupbranor,
that you are drawn in to argue and make your Ap-
peals to Reafon, For my part, wherever Reafon
leads, I mall not be afraid to follow. Know then,
Euphranor^ that I freely give- up what you now
contend for. I do not value the Succefs of a few
crude Notions thrown out in a loofe Difcourfe, any-
more than the Turks do the Lofs of that vile In-
fantry which they place in the Front of their
Armies, for no other End but to wafte the Powder,
and blunt the Swords of their Enemies. Be af-
fured, I have in referve a Body of otherguefs Ar-
D 4 guments,
4O THE MINUTE
DIAL, guments, which I am ready to produce. I will un-
I. dertake to prove. EUPH. O Alcipbron! I do
Vx-v"^ not doubt your Faculty of proving. But before I
put you to the Trouble of any farther Proofs, I
Jhould be glad to know whether the Notions of your
Minute Philofophy are worth proving. I mean,
whether they are of Ufe and Service to Mankind ?
XVI. ALC. As to that, give me leave to tell
you, a Thing may be ufeful to one Man's Views,
and not to another's: But Truth is Truth, whether
ufeful or not, and muft not be meafured by the
Convenience of this or that Man, or Party of Men.
EUPH. But is not the general Good of Mankind
to be regarded as a Rule or Meafure of moral
Truths, of all fuch Truths as direct 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 necefTary to the well-being of Mankind, that
they fhould be kept in Awe by the flaviih Notions
of Religion and Morality *. But granting all this,
how will it prove thefe Notions to be true ? Con-
venience 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, Alcipbron^ is your genu-
ine 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
a6b with defign, or he who acts at random ?
ALC. He who afts with defign. EUPH.
Whoever acts with defign, acts for fome End.
Doth he not? ALC. He doth. EUPH. And a
* The moral Virtues are the political Offspring which.
Flattery begot upon Pride, Fable of the Bees, Part the
Ifeft. p. 37-
wife
PHILOSOPHER. 4*
wife Man for a good End ? ALC. True. EUPH.
And he fheweth fiis Wifdom, in making choice
of 6t Means to obtain his End. ALC. I acknow-
ledge it. EUPH. By how much, therefore, the
End propofed is more excellent, and by how much
fitter the Means employed are to obtain it, fo much
the wifer is the Agent to be efteemed. ALC. This
feerns to be true. EUPH. Can a rational Agent
propofe a more excellent End than Happinefs ?
ALC. He cannot. EUPH. Of good Things, the
greater Good is moft excellent. ALC. Doubtlefs.
EUPH. Is not the general Happinefs of Mankind
a greater Good, than the private Happinels 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 foolifn Notions ? ALC. By wife, doubtlefs.
EUPH. It feems then to follow, that he who pro-
motes the general well-being of Mankind by the
proper neceffary Means, is truly wife, and ads
upon wife Grounds. ALC. It mould feem fo.
EUPH. And is not Folly of an oppofite Nature
to Wifdom ? ALC. It is. EUPH. Might it not
therefore be inferred, that thofe Men are foolifli
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 muft obferve, that it is in
my Power to deny it. EUPH. How ! you wilJ
not furely deny the Conclufion, when you admit
the Premifes. ALC. I would fain know upon
what Terms we argue 5 whether, in this Progrefs of
Queftion and Anlwer, if a Man makes a Slip it be
utterly irretrievable ? For if you are on the catch
to
THE MINUTE
to lay hold of every Advantage, without allowing
for Surprife or Inattention, I muft tell you this is
not the Way to convince my Judgment. EUPH.
O Akipbron ! I aim noc at Triumph, but at Truth.
You are therefore at full liberty to unravel ail that
hath been faid, and to recover or correct any Slip
you have made. But then you muft distinctly
point it out : otherwife it will be impofiible ever to
arrive at any Conclufion. ALC. I agree with you
upon thefe Terms jointly to proceed in fearch of
Truth, for to that I am fincerely devoted. In the
Progrefs of our prefent Inquiry I was, it feems,
guilty of an Overfight, in acknowledging the ge-
neral Happinefs of Mankind to be a greater Good
than the particular Happinels of one Man. For in
Fact, the individual Happinefs of every Man alone
conftitutes his own entire Good. The Happinels
of other Men making no Part of mine, is not with
refpect to me a Good : I mean a true natural Good.
It cannot therefore be a reafonable End to be pro-
pofcd by me in Truth and Nature, (for J do not
fpeak of political Pretences) fmce no wife Man will
purfue an End which doth not concern him. This
is the Voice of Nature. Oh Nature ! thou art the
Fountain, Original, 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 Refpect for Nature ?
ALC. From the Excellency of her Productions.
EUPH. In a Vegetable, for Inftance, you fay there
is Ufe and Excellency, becaufe the fcveral Parts of
it are fo connected and fitted to each other, as to
protect and nouriih the whole, make the individual
grow, and propagate the Kind, and becaufe in it*
Fruits or Qualities it is adapted to pleafe the.Senfe,
or contribute to the Benefit of Man. ALC. Even
fo
PHILOSOPHER. 43
fo. . Elf PH. In like manner, do you not infer the DIAL;
Excellency" of Animal Bodies from obferving the I.
Frame and Fitnefs 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 ob-
ferve a natural Union and Confent between Animals
of the fame Kind, and that even different Kinds of
Animals have certain Qualities and Inftincts where-
by they contribute to the Exercife, Nourifhment
and Delight of each other? Even the inanimate
unorganized Elements feem to have an Excellence
relative to each other. Where was the Excellency
of Water, if it did not caufe Herbs and Vege-
tables 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 Sun, moiftened by Water, and fanned by Air?
Throughout the whole Syftem of the vifible and
natural World, do you not perceive a mutual Con-
nexion and Correfpondence of Parts ? And is it
not from hence that you frame an Idea of the Per-
fection, and Order, and Beauty of Nature ? ALC.
All this I grant. EUPH. And have not the
Stoics heretofore faid, (who were no more Bigots
than you are) and did you not your felf lay, this
Pattern of Order was worthy the Imitation of ra-
tional Agents? ALC. I do not deny this to be true.
EUPPL 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 Phi-
lofophical Emperor * obferves, made one for ano-
ther ; and confequently that Man ought not to
M. Antonia. 1. 4.
con-
44 TH E MINUT E
DIAL, confider himfelf as an independent Individual,
I. whofe Hapinefs is not connected with that of other
L.V- i Men; but rather as the Pare of a Whole, to the
common Good of which he ought to confpire, and
order his Ways and Actions luitably, if he would
Jive according to Nature ? ALC. Suppofing this to
be true, what then ? EUPH. Will it not follow,
that a wife Man fhould confider and purfue his pri-
vate Good, with regard to, and in conjunction
with, that of other Men ? in granting of which,
you thought yourfclf guilty of an Overfighu
Though, indeed, the Sympathy of Pain and Plea-
fqre, and the mutual Affections by which Mankind
are knit together, have been always allowed a plain
Proof of this Point : And though it was the con-
ftant Doctrine of thofe, who were efteemed the
wifeft and moft thinking Men among the Ancients,
as the Platonifts, Peripatetics, and Stoics : To fay
nothing of Chriftians, whom you pronounce to
be an unthinking prejudiced Sort of People. ALC.
I mall not difpute this Point with you. EUPH.
Since therefore we are fo far agreed, mould it not
feem to follow from the Premifes ; That the Be-
lief of a God, of a future State, and of moral
Duties are the only wife, right, and genuine Prin-
ciples of Human Conduct, in cafe they have a
neceffary Connexion with the well-being of Man-
kind? This Conclufion you have been led to by
your own Conceffions, and by the Analogy of Na-
ture. ALC. I have been drawn into it flep 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. LTS. This
I take to be a grand fundamental Prejudice, as I
doubt
PHILOSOPHER.
45
doubt not, if I had time I could make appear. DIAL.
But it is now late, and we will, if you think fit, I.
defer this Subject till To-morrow. Upon which
Motion of Lyfedes we put an end to our Conver-
lation for that Jivening.
THE
46 THE MINUTE
DIAL.
: 1L
THE SECOND DIALOGUE.
I. Vulgar Error \ That Vice is hurtful. II. the Be-
nefit of Drunkennefs, Gaming, and Whoring. III.
Prejudice againjl Vice wearing off. IV. Its life-
fulnefs illuftrated in the Inflames of Callicles and
Telefilla. V. The Reafoning of Lyficles in behalf
of Vice examined. VI. Wrong to punijh Aftions
when the fiottrines whence they flow are tolerated.
VII. Hazardous Experiment of the Minute Phi-
lofophers. VIII. {Their Doctrine of Circulation
and Revolution. IX. Their Senfe of a Refor-
mation. X. Riches alone not the Public IVeal.
XI. Authority of Minute Philosophers : their Pre-
judice agaivft Religion. XII. Ejfetts of Luxury :
Virtue ', whether notional? XI II. Pleafure of Senfe.
XIV. What fort of Pleafure mofl natural to Man.
XV. Dignity of Human Nature. XVI. Pleafure
mi/taken. XVII. Amufemsnts^ Mifery and Cow-
ardife of Minute Philofophers-. XVIII. Rakes
cannot reckon. XIX. Abilities and Succefs of
Minute Philofophers. XX. Happy Effects of the
Minute Philofophy in particular Inflames. XXI.
Their free Notions about Government. XXII.
England the proper Soil for Minute Philofophy.
XXIII. The Policy and Addrefs of its Profe/ors.
XXIV. Merit of Minute Phlofophers towards the
Public. XXV. fbeir Notions and Character.
XXVI. Their Tendency towards Popery and Slavery .
I. NEXT
PHILOSOPHER. 47
DIAL.
t E ,X T Morning Alciplron and Lyftdes n.
laid, the Weather was fo fine, they \^^>
had a mind to fpend the Day abroad,
and take a cold Dinner under a Shade
in fome pleafant Part of the Country.
Whereupon, after Breakfaft, we went down to a
Beach about half a Mile off; where we walked on
the fmooth Sand, with the Ocean on one hand, and
on the other wild broken Rocks, intermixed with
fhady Trees and Springs of Water, till the Sun
began to be uneafy. We then withdrew into a
hollow Glade, between two Rocks, where we had
no fooner feated ouvfelves, but Lyfules, addrefiing
himfelf to Eupbranor^ faid : I am now ready to
perform what 1 undertook laft Evening, which was
to mew, there is nothing in that neceflary Con-
nexion which fome Men imagine between thofc
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 Philofo-
phers, it muft go again ft 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, and the Senfe of a
future State ; whence they are induced to think the
Belief of fuch Things neceflary to the well-being of
Human Kind. This falfe Notion hath prevailed
for many Ages in the World, and done an infinite
deal of Mifchief, being in Truth the Caufe of
religious Eftablifh meats, and gaining the Protection
and Encouragement of Laws and Magiftrates to
the Clergy and their Superftiticois. Even fome of
the wifefl among the Ancients, who agreed with
our Sed: in denying a Providence, and the Im-
mortality of the Soul, had neverthelefs the Weak-
nefs tp lie under the common Prejudice that Vice
was
48 THE MINUTE
DIAL, was hurtful to Societies of Men. But England hath
If, of late produced great Philofophers who have unde-
u v-'J ceived the World, and proved to a Demonftration
that private Vices are public Benefits. This Dif-
covery was referved to our Times, and our Sect hath
the Glory of it. CRL It is poffible fome Men of
fine Underftanding might in former Ages have had
a Glimpfe of this important Truth : Bat it may be
t>refumed they lived in ignorant Times and bigoted
Countries, which were not ripe for fuch a Difcovery.
LTS. Men of narrow Capacities and fhort Sight,
being able to fee no further than one Link in a
Chain of Confequences, are fliocked at frnall Evils
which attend upon Vice. But thofe who can en-
large their View, and look thro* a long Series of
Events, may behold Happinefs refulting from Vice,
and Good fpringing out of Evil, in a thoufand In-
ftances. To prove my Point, I (hall not trouble
you with Authorities, or far-fetch'd Arguments, but
bring you to plain Matter of Fact. Do but take a
View of each particular Vice, and trace it through
its Effects and Confequences, and then you will
clearly perceive the Advantage it brings to the
Public.
II. Drunkennefs, for Inftance, is by your fober
Moralifts 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 Tax, a principal Branch of his Majefty's Re-
venue, and thereby promotes the Safety, Strength,
and Glory of the Nation* Secondly, it employs a
great Number of Hands, the Brewer, the Malfter,
the Ploughman, the Dealer in Hops, the Smith,
the Carpenter, the Braficr, the Joiner, with all
other Artificers-neceffary to fupply thofe enumeratedj
with Iheir refpective Instruments and Utenfiis. All
which
PHILOSOPHER. 49
which Advantages are procured from Drunkenneis, DIAL.
in the vulgar Way, by ftrong Beer. This Point is II.
fo clear it will admit of no Difpute. But while you < -y- *
are forced to allow thus much^ I forefee you are
ready to object againft Drunkennefs occafioned by
Wine and Spirits, as exporting Wealth into foreign
Countries. But you do not reflect on the Number
of Hands which even this fets on Work at home :
The Diftillers, the Vintners, the Merchants, the
Sailors, the Shipwrights, with all thole who are
employed towards victualling and fitting out Ships^
which, upon a nice .Computation, will be found to
include an incredible Variety of Trades and Callings.
Then for freighting our Ships, to anfwer thefe
foreign Importations, all our Manufactures through*
out the Kingdom are employed, the >> pinners, che
Weavers, the Dyers, the Wool- Combers, the Car-
riers, the Packers : And the fame m<iy be faid of
many other Manufactures, as well as the Woollen.
And if it be further considered, how many Men
are enriched by all the forementioned -v'ays of Trade
and Bufinefs, and the Expences of thefe Men, and
their Families, in all the feveral Articles of con-
venient and fashionable Living, whereby all Sorts
of Trades and Callings, not only at home, buc
throughout all Parts wherever our Commerce
reaches, are kept in Employment ; you will be
amazed at the wonderfully extended Scene of Be-
nefits which arife from the fingle Vice of Drunken-
nefs, fo much run down and declaimed againft by
all grave Reformers. 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 Nufances, when
in truth they do each in their Way greatly conduce
to the public Benefit. If you look only on the
E Surface
50 THEMINUTE
DIAL. Surface and firft Appearance of Things, you wi?l
II. no doubt think playing at Cards a very idle and
V.x'V^ fruitlefs Occupation. But dive deeper, and you
fhall perceive this idle Amufement employs the
Card-maker, and he fets the Paper-mills at work,
by which the poor Rag- man is fupported ; 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 mail find
that Candles and Chair-hire employ the induftrious
and the poor, who, by thefe Means come to be re-
lieved by Sharpers and Gentlemen, who would not
give one Peny in Charity. But you will fay that
many 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 Bufmefs and Commerce
confifts. 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 Circumftance, who has more Wit. In this
Cafe, what Harm doth the Public fuftain ? Poverty
is relieved, Ingenuity is rewarded, the Money ftays
at home, and has a lively Circulation, the ingenious
Sharper being enabled to fet up an Equipage and
fpend handfomly, which cannot be done without
employing a world of People. But you will per-
haps objedt, that a Man reduced by Play may be
put upon defperate Courfes hurtful to the Public.
Suppofe the word, and that he turns Highwayman,
fuch a Man hath a fhort Life and a merry.
While he lives, he fpends, and for one that he
robs makes twenty the better for his Expencc.
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
PHILOSOPHER. 51
tnany a Man as an idle or mifchievous Fellow^ DiAL,i
whom a true Philofopher viewing in another Light, II.
considers as a Man of pleafanc Occupation who ' -v -
diverts himfelf, and benefits the Public : And chat
with ib much Eafe, that he employs a multitude of
Men, and fets an infinite Machine in Motion^
without knowing the good he does, or even intend-
ing to do any ; which is peculiar to that Gentle-
man-like Way of doing ojood by Vice. I was
confldering Play, and that inlenfibiy led me to the
Advantages, which attend robbing on the High-
way. Oh the beautiful and never enough admired
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 favourite Vice,
and I fhall leave you to make out the reft yourielf,
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 honeft Way, no fooner hath the good For-
tune to be a kept Miftrefs, but fhe employs Mil-
liners, Laundreffes, Tire-women, Mercers, and a
Number of other Trades, to the Benefit of her
Country. It would be endlefs to trace and pu-rfue
every particular Vice through its Confequences and
Effeds, and fhew the vaft Advantage they all are
of to the Public. The true Springs that actuate
the great Machine of Commerce, and make a
llourifhir.g State, have been hitherto little underftood.
Your Moralifts and Divines have for fo many ages
been corrupnng the genuine Scnfe of Mankind,
and filling their Heads with fuch ablurd Principles,
that it is in the power of few Men to contemplate
real Life with an unprejudiced Eye. And fewer
ftill have fufficient Parts and Sagacity to purfue a
long Train of Confequences, Relations, and De-
E 2 pendences ;
THE MINUTE
pendences ; which muft be done in order to form
a juft and intire Notion of the public Weal. But,
as I faid before, our Sect hath produced Men capa-
ble of theft: Dilcoveries, who have difplayed them
in a full Light, and made them public for the Be-
nefit of their Counntry.
Ilf. Oh! Said Euphranor^ who heard this Dif-
courfe with great Attention, you Lyficles are the
very Man 1 wanted, eloquent and ingenious, know-
ing in the Principles of your Sect, and willing to
impart them. Pray tell me, do thefe Principles
find an eafy Admiffion in the World ? LTS. They
do among ingenious Men and People of Fafhion,
though you will fometimes meet with ftrong Preju-
dices againft them in the middle fort, an Effect of
ordinary Talents and mean Breeding. EUPH. I
fhould wonder if Men were not fhocked at Notions
of fuch a furprifing Nature, fo contrary to all Laws,
Education and Religion. LTS. They wou'd be
fhocked much more if it had not been for the skil-
ful Addrefs of our Philofophers ; who, confidering
that moft Men are influenced by Names rather than
Things, have introduced a certain polite Way of
Speaking, which leflfens much of the Abhorrence and
Prejudice againft Vice. EUPH. Explain me this.
LTS. Thus in our Dialect a vicious Man is a Man
of Pleafure : A Sharper is one that plays the whole
Game : A Lady is faid to have an Affair : A Gen-
tleman to be Gallant : A Rogue in Bufmefs to be
one that knows the World. By this means we have
no fuch things as Sots, Debauchees, Whores or
Rogues in the beau monde, who may enjoy their
Vices without incurring difagreeable Appellations.
EUPH. Vice then is, it feems, a fine Thing with
an ugly Name. LTS. Be aflured it is. hUPHf,
It mould feem then, that Plato's fearing left Youth
might
PHILOSOPHER. 53
might be corrupted, by thofe Fables which repre- DIAL.
fented the Gods vicious, was an Effect of his Weak- II.
nefs and Ignorance. LTS. It was, take my Word
for it. LUPH. And yet Plato had kept good
Company and lived in a Court. And Cicero^ who
knew the World well, had a profound Efteem for
him. CRL I tell you, Eupbranor, that Plato and
Tully 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 moft Coffee-houfes in London, feveral able
Men who could convince them they knew nothing
in, what they are valued fo much for, Morals and
Politics. LTS. How many long-headed Men do
I know both in the Court-end and the City with
five times Plato's Senfe, who care not one ftraw
what Notion their Sons have of God or Virtue !
IV. CRL I can illuftrate this Doctrine of Ly-
ficles by Examples that will make you perceive its
Force. Cieophon, a Minute Philofopher, took ftrict
Care of his Son's Education and entered him be-
times in the Principles of his Sect. Callides (that
was his Son's Name) being a Youth of Parts made a
notable Progrefs ; infomuch that before he became
of Age he killed his old covetous Father with Vexa-
tion, and foon after ruined the Eftate he left be-
hind him ; or, in other Words, made a Prefent of
it to the Public, fpreading the Dunghill collected
by his Anceftors over the Face of the Nation, and
making out of one overgrown Eftate, feveral pret-
ty Fortunes for ingenious Men, who live by the
Vices of the Great. Tdefilla, though a Woman of
Quality and Spirit, made no Figure in the World,
till me was instructed by her Husband in the Tenets
ot the Minute Philofophy, which he wifely thought
would prevent her giving any thing in Charity.
E 3 From
54 THEMINUTE
D J AL. From that Time fhe took a Turn towards expen-
il, five Divcrfions, particularly deep Flay : by which
Means fhe foon transferred a confiderable Share of
his Fortune, to feveral acute Men skilled in that
Myftcry, who wanted it more, and circulate it
quicker than her Husband would have done, who
in Return hath got an Heir to his Eftate, having
never had a Child before. That fame 'Tele/ilia^
who was good for nothing fb Jong as fhe believed
her Catechilm, now Ihines in all public Places, is
a Lady of Gallantry and Fafhion, and has by her
extravagant Parade in Lace, and fine Clothes, railed
a Spirit of Expence in other Ladies, very much to
the public Benefit, tho', it muft be owned, to the
Mortification of many frugal Husbands. While
Crito related thefe Facts with a grave Face, I
could not forbear fmiling; which Lyjicles obferv-
ing, fuperficial Minds, faid he, may perhaps find
fomething to ridicule in thefe Accounts : But all
who are Mailers of a juft Way of thinking, mult
needs fee that thofe Maxims, the Benefit whereof is
univerfal, and the Damage only particular to pri-
vate Pei fons or Families, ought to be encouraged
jn a wife Commonwealth. For my part, faid Eu-
phranor^ I profefs myfelf to be rather dazzled and
con founded than convinced by your Reafoning,
which, as you obferved yourfelf, taking in the
Connexion of many diftant Points, requires great
Extent of Thought to comprehend it. I muft
tlurefore intreat you to bear with my Defects, fuffer
pie to take to pieces what is too big to be received
at once : And where I cannot keep Pace with you,
permit me to follow you Step by Step, as faft as
1 can. I. TV. There is Reafon in what you fay.
livery one Cannot fuddenly take a long Concatena-
tion of Argument.
V. EUPPl,
PHILOSOPHER. 55
V. EUPH. Your feveral Arguments feem to DIAL
center in this, that Vice circulates Money, and pro- II.
motes Induftry, which caufeth a People to flourim. ^-^>^f
Is it not fo? LTS. It is. EUPH. And the
Reafon that Vice produceth this Effect, is, becaufe
it caufeth an extravagant Confumption which is the
moft beneficial to the Manufacturers, their Encou-
ragement confiding in a quick demand and high
price. LTS. True. EUPH. Hence you think a
Drunkard moft beneficial to the Brewer and the
Vintner, as caufing a quick Confumption of' Li-
quor, inafmuch as he drinks more than. other Men.
LTS. Without doubt. EUPH. Say, L/icles, who
drinks moft, a Tick Man or a healthy ? LTS. A
healthy. EUPH. And which is healthieft, a fo-
ber Man or a Drunkard ? LTS. A fober Man.
EUPH. A fober Man therefore in Health may
drink more than a Drunkard when he is fick.
LTS. He may. EUPH. What think you, will a
Man confume more Meat and Drink in a long Life
or a mort one? LTS. 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 mort one. LTS.
What then ? EUPH. Why then, it mould feem,
that he may be more beneficial to the Public, even
in this way of eating and drinking. LTS. I mail
never own that Temperance is the Way to promote
drinking. EUPH. But you will own that Sicknds
leflens, and Death puts an end to all drinking.
The fame Argument will hold, for ought I can
fee, with refpect to all other Vices that impair Meris
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. LTS. But admitting
that fome Artificers or Traders might be as well
encouraged by the fober Men as the vicious 5 what
E 4 Ihall
THE MINUTE
fhall we fay of thofe, who fubfift altogether by
Vice and Vanity ? EUPH. If iuch there are, may
they not be otherwife employed without Lois to
the Public ? Tell me, Lyjtdes^ is there any Thing
in the Nature of Vice, as Iuch that renders it a pub-
lic Bleffing, or is it only the Confumption it occa-
fiuns ? LTS. 1 have already (hewn how it benefits
the Nation by the Confumption of its Manufac-
tures. EUPH. And you have granted that a long
and healthy Life coniumes more than a fhort and
fkkly one , and you will not deny that many con-
fume more than one. Upon the whole then, com-
pute and Jay, which is mod likely to promote the
Jnduftry of his Countrymen, a virtuous married
Man with a healthy numerous Offspring, and who
feeds and clothes the Orphans in his Neighbourhood,
or a fafhionable Rake about Town. 1 would rain
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 ? LTS. 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, unlefs you can make it out
that it is impoflible to fpend a Fortune innocently.
J fhould think the public Weal of a Nation confifts
in the Number and good Condition of its Inhabi-
tants ; Have you any thing to object to this ?
LTS. I think not. EUPH. To this end which
would mod conduce, the employing Men in open
Air, and manly Exerciie, or in fedentary Bufinefs
within Doors ? LTS. The former, I fuppofe,
EUPH. Should it not feem therefore, that Build-
ing, Gardening, and Agriculture, would employ
I\ en more ufcfully to the Public, than if Tailors,
Barbers, Perfumers, Diftillers, and fuch Arts were
p.uJtiplied. LTS. All this J grant 5 but it makes
again.ft
PHILOSOPHER. 57
againft you. For what moves Men to build and DIAL.
plant but Vanity, and what is Vanity but Vice ? II.
EUPH. But if a Man mould do thofe things for
his Convenience or Pleafure, and in proportion to
his Fortune, without a foolifh Oftentation or over-
rating them beyond their due Value, they would not
then be the Effect 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 lore
of Induftry,and employ Carpenters, Mafons, Smiths,
and all fuch Trades, would be to put in practice
the happy Hint of a celebrated Minute Philofo-
pher ; who by profound Thinking has difcovered,
That burning the City of London would be no fuch
bad Action, as filly prejudiced People might pof-
fibly 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 can-
not be denied that it hath opened a new way of
Thinking to our Incendiaries, of which the Public
hath of late begun to reap the Benefit. EUPff.
I cannot fufficiently admire this ingenious Thought.
VI. But methinks it would be dangerous to
make fuch Notions public. CRI. Dangerous ! to
whom ? EUPH. In the firft place, to the Pub-
lifher. 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 publifli and prac-
tife fuch Things with Impunity ? CRI. To Ipeak
the Truth, I am not fo clear as to the practic Part.
An unlucky Accident now and then befals an inge-
nious Man. The Minute Philofopher Magirus, be-
ing defirpus to benefit the Public, by circulating an
Eltate
58 THE Mi NUT E
DIAL. Eftate pofleiTed by a near Relation, who had not
II. the Heart to fpend it, foon convinced himlelf, up-
X"v~*v; on thefe Principles, that it would be a very worthy
Action to difpatch out of the way fuch a ufelefs Fel-
low, to whom he was next Heir. But for this lau-
dable Attempt, he had the Misfortune to be hang-
ed by an under- bred Judge and Jury. Could any
thing be more unjult ? EUPH. Why unjuftv
CRL Is it not unjult to punifh Actions, when the
Principles from which they directly follow are tole-
rated and applauded by the Public ? Can any thing
be more inconfiftent, than to condemn in Practice
what is approved in Speculation ? Truth is one
-and the fame ; it being impoflible a Thing fliould
be practically wrong, and fpeculatively right.
Thus much is certain, Magirus was perfect Mailer
of all this Theory, and argued mod acutely about
it with a Friend of mine, a little before he did
the Fad for which he died. LTS. The beft on't
is, the World every Day grows wifer ; though it
muft be owned, the Writers of our Sect have not
yet fhaken off all Refpect for Human Laws, what-
eyer they may do as to Divine. It feems they
venture no further, than to recommend an inward
Principle of Vice, operating under an outward Re-
flraint of Human Laws. CRL That Writer who
confiders Man only as an Inftrument of PafTion,
who abfolves him from all Ties of Conference and
Religion, and leaves him no Law to refpect or to
fear, but the Law of the Land, is to be lure a pub-
lic Benefit. You miftake, Eupbranor, if you think
the Minute Philofophers idle Thcorifts: They are
Men of practical Views. EUPH. As much as I love
Liberty, I mould be afraid to live among fuch
People : it would be, as Seneca fomewhere exprefieth
it, in liber t ate be His ac tyrannis feviorc. LTS.
What do you mean by quoting Plato and Seneca ?
Can
PHILOSOPHER. 59
Can you imagine a Freethinker is to be influenced )] AL<
by the Authority of fuch old-fafhioned Writers? jj
EUPH. You, LyJideSi and your Friend have quot- v_ v-
ed to me ingenious Moderns, profound fine Gen-
tlemen, with new Names of Authors in the Minute
Philofophy, to whofe Merits I am a perfect Stran-
ger. Suffer me in my turn to cite fuch Authorities
as I know, and have palTed for many Ages upon
the World.
VII. But, Authority apart, what do you fay to
Experience ? My Oblervation can reach as far as a
private Family : and fome wife Men have thought, a
Family may be confidered as a fmall Kingdom, or
a Kingdom as a great Family. Do you admit this
to be true ? LTS. If I fay, Tes, you'll make an
Inference ; and if I fay, No, you'll demand a Rea-
fon. The beft way is to fay nothing at all. There
is, I fee, no end of anfwering. EUPH. If you
give up the Point you undertook to prove, there
is an end at once : But if you hope to convince
me, you muft anfwer my Qaettions, and allow me
the Liberty to argue and infer. LTS. Well, fuppofe
I admit that a Kingdom may be confidered as a
great Family. EUPH. I mail ask you then, whether
ever you knew private Families thrive by thofe
Vices you think fo beneficial to the Public ? LTS.
Suppole I have not. EUPH. Might not a Man
therefore, by a Parity of Reafon, fulpect their be-
ing of that Benefit to the Public ? LTS. Fear not,
the next Age will thrive and flourifli. EUPH.
Pray tell me, Lyficles: Suppofe you faw a Fruit of
a new untried Kind : would you recommend it to
your own Family to make a full Meal of ? LTS.
I would not. EUPH. Why then would you try
upon your own Country thefe Maxims which were
never admitted in any other ? LTS. The Experi-
ment
60 THE MINUTE
DIAL, ment muft begin fomewhere; and we ar refolved
II. our own Country fliail have the Honour and Ad-
i , - ' vantage of it. EUPH. O Lyficles ! hath not Old
England fubfifted for many Ages without the help
of your Notions? LTS. She has. EUPH. And
made fome Figure? LTS. I grant it. EUPH.
Why then fhould you make her run the Risk of
a new Experiment, when it is certain fhe may do
without it ? LTS. But we would make her do
better. We would produce a Change in her that
never was feen in any Nation. EUPH. Sallujl ob-
ferves, that a little before the Downfall of the
Roman Greatnefs, Avarice (the Effect 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
Difiimulation, and caufed Men to unite in Clubs
and Parties, not from honourable Motives, but
narrow and interefted Views. The fame Hiftorian
obferves of that ingenious Free-thinker Catiline, that
he made it his Bufinefs to infmuate himfelf into the
Acquaintance of young Men, whole Minds unim-
proved by Years and Experience, were more eafily
ieduced. I know not how it happens, but theie
Paflages have occurred to my Thoughts more than
once during this Converfation. LTS. Sallujl was a
fententious Pedant. EUPH. But confult any Hif-
torian : look into any Writer. See, for Inftance,
what Xencphon and Livy fay of Sparta and jRome,
and then tell me, if Vice be not the likelieft Way
to ruin and in (lave a People. LTS. 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 Obfervation,
to go to the bottom of Things. But one who
hath come at Truth with Difficulty, can impart it
with Eafe. I will therefore, Eupiranor, explain to
you
PHILOSOPHER. 6 1
you in three Words (what none of your old Writers DIAL
ever dreamed of) the true Caufe or Ruin to thofe 1 1.
States. You mud know that Vice and Virtue, be-
ing oppofite and contradictory Principles, both
working at once in a State, will produce contrary
Effects, which inteftine Difcord muft needs tend to
the Diffblution and Ruin of the whole. But it is
the Defign of our Minute Philolbphers, by making
Men wicked upon Principle, a thing unknown to
the Ancients, fo to weaken and deftroy the force of
Virtue, that its Effects mall not be felt in the Pub-
lic. In which cafe Vice being uncontrolled, with-
out Let or Impediment of Principle, pure and
genuine, without Allay of Virtue, the Nation mud
doubtlefs be very flourifhing and triumphant.
EUPH. Truly, a noble Scheme ! CRI. And in a
fair way to take effect. For our young Profici-
cients in the Minute Philofophy, having, by a rare
Felicity of Education, no Tincture of Bigotry or
Prejudice, do far outgo the old Standers and Pro-
feflbrs of the Sect ; who though Men of admirable
Parts ; yet, having had the Misfortune to be im-
bued in their Childhood with fome religious No-
tions, could never after get intirely rid of them ;
but (till retain fome fmall Grains of Confcience and
Superftition, which are a Check upon the nobleft
Genius. In proof of this, I remember that the
famous Minute Philofopher, old Demodicus^ came
one Day from Converfation upon Bufinefs with 7/-
mander^ a young Gentleman of the fame Sect, full
of Aftonifhment. I am furprifed, faid he, to fee
fo young, and withal fo compleat a Villain, and,
fuch was the Force of Prejudice, fpoke of TI-?
mander with Abhorrence, not considering that he
was only the more egregious and profound Philo*
fopher of the two.
VIII,
THE MINUTE
VIII. EUPH. Though much may be hoped
from the unprejudiced Education of young Gentle-
men, yet it feems we are not to expect a fettled
and intire Happinefs, before Vice reigns pure and
unmixed : Till then, much is to be feared from
the dangerous Struggle between Vice and Virtue,
which may perchance overturn and diflblve this
Government, as it hath done others. LTS. No
matter for that, if a better comes in its Place.
We have cleared the Land of all Prejudices towards
Government or Conftitution, and made them fly
like other Phantafms before the Light of Reafon and
good Senfe. Men who think deeply cannot fee any
Reafon, why Power mould not change Hands as
well as Property : Or, why the Fafhion of a Go-
vernment mould not be changed as eafily as that of
a Garment. The perpetual circulating and revolv-
ing of Wealth and Power, no matter through
what or whofe Hands, is that which keeps up Life
and Spirit in a State. Thofe who are even (lightly
read in our Philofophy, know that of all Prejudices
the fillieft is an Attachment to Forms. CRI. To
fay no more upon fo clear a Point, the overturning
a Government may be juftified upon the fame Prin-
ciples as the burning a Town, would produce
parallel Effects, and equally contribute to the public
Good. In both Cales, the natural Springs of
Action are forcibly exerted : And in this general
Induftry what one lofes another gets, a quick Circu-
lation of Wealth and Power making the Sum Total
to flourifh. EUPH. And do the Minute Philo-
fophers publifh thefe Things to the World ? LTS.
It muft be confeflfed our Writers proceed in Poli-
tics with greater Caution than they think necefiary
with regard to Religion. CRI. But thofe things
plainly follow from their Principjes, and are to be
admitted
PHILOSOPHER. 63
admitted for the genuine Doclrine of the Seel, ex- DIAL.
prefled perhaps with more Freedom and Perfpicuity, II.
than might be thought prudent by chofe who would
manage the Public, or not offend weak Brethren.
EUPH. And pray, is there not need of Caution,
a Rebel or Incendiary being Characters that many
Men have a Prejudice againtt ? LTS. Weak People
of all Ranks have a world of abfurd Prejudices.
EUPH. But the better Sort, fuch as Statefmen and
Legiflators ; do you think they have not the fame
Indilpofition towards admitting your Principles?
LTS. Perhaps they may ; but the Reafon is plain.
CRI. This puts me in mind of that ingenious Phi-
lofopher, the Gamefter Glaucus^ who ufed to fay,
that Statefmen and Lawgivers may keep a Stir about
right and wrong, juft and unjuft, but that, in truth,
Property of every Kind had fo often paffed from
the right Owners by Fraud and Violence, that it
was now to be confidered 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 Regulations relating to Right and
Wrong, Crimes and Duties ? LTS. They ferve to
bind weak Minds, and keep the Vulgar in awe :
But no fooner doth a true Genius arife, but he breaks
his Way to Greatnefs, through ail the Trammels of
Duty, Confcience, Religion, Law ; to all which he
fheweth himfelf infinitely fuperior.
IX. EUPH. You are, it feems, for bringing
about a thorough Reformation. LTS. As to what
is commonly called the Reformation, I could never
fee how, or wherein the World was the better for
it. It is much the fame as Popery, with this Dif-
ference, that it is the more prude- like and difagree-
able Thing of the two. A noted Writer of ours
makes it too great a Compliment, when he com-
putes
64 THE MINUTI
DIAL, putes the Benefit of Hooped- Petticoats to be nearly
II. equal to that of the Rciormadon. Thorough Re-
* -v ' formation 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 fhorc
of this can come up to our Principles. CH/0, who
is a zealous Proteftanr, hearing thefe Words, could
not refrain. The worft Effecl: of the Reformation,
faid he, was the refcuing wicked Men from a Dark-
nefs which kept them in awe. This, as it hath
proved, was holding out Light to Robbers and
Murderers. Light in itfelf is good, and the fame
Light which mews a Man the Folly of Superftition,
might fhew him the Truth of Religion, and the
Madnefs of Atheifm. But to make ufe of Light,
only to fee the Evils on one Side, and never to lee
but to run blindly upon the worfe Extreme -, this
is to make the beft of Things produce Evil, in the
fame Senfe that you prove the worft of Things to
produce Good, to wit, accidentally or indirectly :
And by the fame Method of arguing, you may
prove that even Difeafes are ufeful : But whatever
Benefit feems to accrue to the Public, either from
Difeafe of Mind or Body, is not their genine Off-
fpring, and may be obtained without them. Z/y-
ficles was a little difconcerted by the affirmative Air
of Crito , but after a fhort Paufe replied briskly,
That to contemplate the public Good was not every
one*s Talent. True, laid Euphranor, I queftion
whether every one can frame a Notion of the
public Good, much lefs judge of the Means to pro-
mote it.
X. But you, Lyficles^ who are mafter of thra
Subject, will be pleafed to inform me whether the
public Good of a Nation doth not imply the par-
ticular Good of its Individuals? LTS. It doth.
MUPff.
PHILOSOPHER. 65
EUPH. And doth not the Good or Happinefs of DIAL.
a Man confift, in having both Soul and Body II.
found and in good Condition, enjoying thofe
Things which their refpective Natures require, and
free from thofe Things which are odious or hurtful
to them. LTS. I do not deny all this to be true.
EUPH. Now it would feem worth while to con-
fider, whether the regular decent Life of a virtu-
ous Man may not as much conduce to this End, as
the mad Sallies of Intemperance and Debauchery.
LTS. I will acknowledge that a Nation may merely
fubfift, or be kept alive, but it is impoffible it
fhould flourim without the Aid of Vice. To pro-
duce a quick Circulation of Traffic and Wealth in
a State, there muft be exorbitant and irregular Mo-
tions 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 flourim. I think we are agreed in this Point.
LTS. We are. EUPH. You allow then that Riches
are not an ultimate End, but mould only be con-
fidered as the Means to procure Happinefs. LTS.
I do. EUPH. It feems, that Means cannot be of
ufe without our knowing the End, and how to
apply them to it. LTS. It feems fo. EUPH.
Will it not follow, that in order to make a Nation
flourim, it is not fufficient to make it wealthy,
without knowing the true End and Happinefs of
Mankind, and how to apply Wealth towards at-
taining that End ? In Proportion as thefe Points
are known and pradlifed, I think the Nation fliould
be likely to flourim. But for a People, who neither
know nor pracftife them, to gain Riches, feems to
me the fame Advantage that it would be for a fick
Man to come at Plenty of Meat and Drink, which
he could not ufe but to his Hurt. LTS. This is
mere Sophiftry : It is arguing without perfuading.
F Look.
THE MINUTE
Look into common Life : Examine the Purfuits of
Men : Have a due Refped for the Confent of the
World , and you will foon be convinced, that
Riches alone are fufficient to make a Nation flourifh-
ing and happy. Give them Riches and they will
make themfelves happy, without that political In-
vention, that Trick of Statefmen and Philolbphers,
called Virtue.
XI. EUPH. Virtue then, in your Account, is
a Trick of Statefmen. LTS. It is. EUPH.
Why then do your fagacious Sec! betray and divulge
that Trick or Secret State, which wile Men have
judged neceffary for the good Government of the
World ? Ly fides hefitating, Crito made anfwer,
That he preiumed it was becaufe their Sect, being
wifer than all other wife Men, difdained to fee the
W'orld 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 fhall find
a great Regard for Virtue. LTS. You mall find a
ftrong Tincture of Prejudice. Bur, as I laid before,
confult the Multitude if you would find Nature and
Truth. EUPH. But among Country Gentlemen,
and Farmers, and the better Sort of Traddmen, is
not Virtue a reputable Thing ? LTS. You pick up
Authorities among Men of low Life and vile Edu-
cation. EUPH. Perhaps we ought to pay a decent
Refpedt to the Authority of Minute Philofophers.
LTS. And I would fain know whole Authority
mould be more c'onfidered, than that of thole
Gentlemen who are alone above Prejudice, and
think for themfelves. EUPH. How doth it ap-
pear that you are the only unprejudiced Part of
Mankind ? May not a Minute Philolbpher, as well
as
PHILOSOPHER. 67
as another Man, be prejudiced in Favour of the DIAL.
Leaders of his Sect ? May not an atheiftical Educa- JI.
tion prejudice to wards Atheifm ? What mould hinder v- v -
a Man's being prejudiced againrt Religion, as well
as for it ? Or can you aflign any Reafon why an
Attachment to Pieafure, Intereft, Vice or Vanity,
may not be fuppofed to prejudice Men againfl
Virtue? LTS. This is pleafant. What! Suppofe
thofe very Men influenced by Prejudice, who are
always difputing againft it, whofe conftant Aim it
is to detect and demolifh Prejudices of all Kinds !
Except their own, replied Crito, for you muft
pardon me, if I cannot help thinking they have
fome fmall Prejudice, though not in Favour of
Virtue.
XII. I obferve, Lyficles, that you allowed to
Euphranor, the greater Number of happy People
are in a State, the more that State may be faid to
flourim : It follows therefore, That fuch Methods
as multiply Inhabitants are good, and fuch as di-
minifh them are bad for the Public. And one
would think no Body need be told, that the Strength
of a State confifts more in the Number and Sort of
People, than in any Thing elfe. But in Proportion
as Vice and Luxury, thofe public Bleffings encou-
raged by this Minute Philofophy, prevail among us,
fewer are difpoied to marry, too many being divert-
ed by Pieafure, difabled by Difeafe, or frightned
by Expence. Nor doth Vice only thin a Nation,
but alfo debafeth it by a puny degenerate Race. I
might add, That it is ruinous to our Manufactures;
both as it makes Labour dear, and thereby enables
our more frugal Neighbours to underfeil us : and
alfo as it diverts the lower Sort of People from
honed Callings to wicked Projects. If thefe and
fuch Con fidcrai ions were taken into the Account, I
F 2 believe
68 THE MINUTE
DIAL, believe it would be evident to any Man in his
II. Senfes, that the imaginary Benefits of Vice bear
v ~ v ~ ; no Proportion to the folid real Woes that attend it.
LyfedeS) upon this, (hook his Head, and fmiled
at CritOy without vouchfafing any other Anfwer.
After which, addrefling himfelf to Eupbranor> There
cannot, faid he, be a ftronger Inftance of Prejudice,
than that a Man mould at this Time of Day pre-
ferve a Reverence for that Idol, Virtue, a Thing
fo effectually expofed and exploded by the molt
knowing Men of the Age, who have mewn, that
Man is a meer Engine, play'd upon and driven
about by fenfible objects : and that moral Virtue is
only a Name, a Notion, a Chimaera, an Enthu-
fiafm, or at bed a Famion, uncertain and change-
able, like all other Fafbions *. EUPH. What do you
think, Ly/tcks, of Health ? Doth it depend on
Fancy and Caprice, or is it fomething real in the
bodily Compofition of a Man ? LTS. Health is
fomething real, which refults from the right Con-
ftitution and Temperature of the Organs, and the
Fluids circulating through them. EUPH. This
you fay is Health of Body. LTS. It is. EUPH.
And may we not fuppofe an healthy Conftitution of
Soul, when the Notions are right, the Judgments
true, the Will regular, the Paffions and Appetites
directed to their proper Objects, and confined with-
in due Bounds? This in regard to the Soul, feems
what Health is to the Body. And the Man whofe
Mind is fo conftituted, is he not properly called
virtuous? And to produce this healthy Difpofition
in the Minds of his Countrymen, fhould not every
good Man employ his Endeavours? If thefe things
have any Appearance of Truth, as to me they
* In Morals there is no greater Certainty than in FaJ/Acns.
Fable of the Bees, Part the Firil, p. 379.
feem
PHILOSOPHER. 69
feem to have, it will not then be fo clear a Point, DIAL.
that Virtue is a mere Whim or Fafhion, as you are II.
pleafed to reprefent it : I muft own fomething un- ' v- '
expectedly, after what had been difcouried in laft
Evening's Conference, which if you would call to
mind, it might perhaps five both of us feme
Trouble. LTS. Would you know the Truth,
Eupbranor ? 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 Re-
alities.
XIII. Having heard thefe Words, Euphranor
looked at Crito and me, and faid fmiling, I have
miftaken my Part : it was mine to learn, and his
to inftruct. Then addreffing himfelf to Lyficles^
Deal faithfully, faid he, and let me know whether
the public Benefit of Vice be in truth that which
makes you plead for it ? LTS. I love to fpeak
frankly what I think. Know then, that private
Interelt is the fir ft and principal Consideration with
Philofophers of our Sect. Now of all Interefts,
Pleafure is that which hath the ftrongeft Charms,
and noPleafures like thofe which are heightened and
enlivened by Licence. Herein confifts the peculiar
Excellency of our Principles, that -they mew People
how to ferve their Country by diverting the mfelves,
caufing the two Streams of public Spirit and Self- v
love to unite and run in the fame Channel. I have
told you already, that I admit a Nation might fub-
fift by the Rules of Virtue. But give me leave to
fay, it will barely fubfift in a dull, joylefs, infipid
State ; whereas the fprightly Exceffes of Vice in-
fpire Men with Joy. And where Particulars re-
joice, the Public, which is made up of Particulars,
F 3 mult
yo TH E MINUTE
DrAL. muft do fo too : that is, the Public muft be happy.
II. This I take to be an irrefragable Argument. But
* -v" a -' to give you its full Force, and make it as plain as
poffible, I will trace Things from their Original.
Happinefs is the End to which created Beings na-
turally tend, but we find that all Animals, whether
Men or Brutes, do naturally and principally purfue
real Pleafure of Senfe ; which is therefore to be
thought their fupreme 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 ir, who hath a quick Senfe of
Pleafure, and withal Spirit, Skill, and Fortune,
fufficient to gratify every Appetite, and every Tafte.
Niggards and Fools will envy or traduce fuch a one,
becaufe they cannot equal him. Hence, all that
fober Trifling, in Difparagement of what every
one would be mafter of if he could, a full Freedom
and unlimited Scope of Pleafure. EUPH. Let me
fee whether I understand you. Pleafure of Senfe,
you fay, is the chief Pleafure, LTS. I do. EUPH.
And this would be crampt and diminifhed by
Virtue. LTS. It would. EUPH. Tell me,
Ly/icles, is Pleafure then at the height when the Ap-
petites are fatisfied ? LTS. There is then only an
Indolence, the lively Senfe of PJeafure being paft.
EUPH. It fhould Jeem therefore, that the Appe-
tites muft be always craving to preferve Pleafure
alive. LTS. That is our Senfe of the Matter.
EUPH. The Gm&Philofopher therefore was in the
right, who confidered the Body of a Man of
Pleafure as a leaky VefieJ, always filling, and never
full. LTS. You may divert yourfelf with Alle-
gories, if you pleafe. But all the while ours is
laterally the true Tafte of Nature. Look through-
out the Univerfe, and you fhall find Birds and
Fifties, Beafts and Infecls, all kinds of Animals
with
PHILOSOPHER. 71
with which the Creation fwarms, conftantly engaged DIAL.
by Inftinct in the Purfuic of fenfible Pleafure. And II.
fhall Man alone be the grave Fool who thwarts, >x-v^*^
and crofies, and fubdues his Appetites, while his
Fellow-creatures do all moil joyfully and freely in-
dulge them ? EUPH. How! Lyftcles ! I thought
that being governed by the Senles, Appetites and
Pafiions, was the moft grievous Slavery : and that
the proper Bufinefs of Free-thinkers, or Philoib-
phers, had been to fct Men free from the Power of
Ambition, Avarice, and Senfuality. LXS. You
jniftake the Point. We make Men relifh the
World, attentive to their Interefts, lively and luxu-
rious in their Pleafures, without Fear or Rcfcraint
either from God or Man. We defpiie thofe preach-
ing 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 Intered, and refers his
Intereft to his Pleafure. With us it is a Maxim,
That a Man mould feize the Moments as they fly.
Without Love, and Wine, and Play, and late
Hours, we hold 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 Phi-
lofopher abhors. CRI. But to cheat, whore, be-
tray, get drunk, do all thefe things decently, this
is true Wifdom and Elegance of Tafte.
XIV. EUPH. To me, who have been us'd to
another .way of thinking, this new Philofophy
feems difficult to digeft. I muft therefore beg
leave to examine its Principles, with the fame Free-
dom that yqu do thofe of other Sc6ls. LTS.
Agreed. EUPH. You fay, if I miftake not, that
a wife Man purfues only his private Intereft, and
that this confifts in ienfual Pleafure, for proof
F" 4 whereof
THE MINUTE
whereof you appeal to Nature. Is not this what
you advance ? LTS. It is. EUPH. You conclude
therefore, that as other Animals are guided by na-
tural Inftinct, Man too ought to follow the Dic-
tates of Senfe and Appetite. LTS. I do. EUPH.
But in this, do you not argue as if Man had only
Senfe and Appetite for his Guides, on which Sup-
pofition there might be Truth in what you fay ? But
what if he hath Intellect, Reafon, a higher Inftinct,
and a nobler Life? If this be the Cafe, and you
being Man, live like a Brute, is it not the Way to
be defrauded of your true Happinefs ? to be mor-
tified and difappointed ? Confider moft forts of
Brutes : you fhall perhaps find them have a greater
Share of fenfual Happinefs than Man. LTS. To
our Sorrow we do. This hath madefeveral Gentle-
men of our Sect envy Brutes, and lament the Lot
of human Kind. CRI. It was a Confideration of
this fort, which infpired Erotylus with the laudable
Ambition of wifhing himfelf a Snail, upon hear-
ing of certain Particularities difcovered in that Ani-
mal by a modern Virtuofo. EUPH. Tell me,
Lzfides> if you had an inexhauftible Fund of Gold
and Silver, mould you envy another for having a
little more Copper than you ? LTS. I mould not.
EUPH. Are not Reafon, Imagination, and Senfe,
Faculties differing in Kind, and in Rank higher
one than another. LTS. I do not deny it. EUPH.
Their Afts therefore differ in Kind. LTS. They
do. EUPH. Confequently the Plcafures perfective
of thofe Acts are allo different. LTS. They are.
EUPH. You admit therefore three forts of Plealure :
Pleafure of Reafon, Pleafure of Imagination, and
Pleafure of Senfe. LTS. I do. EUPH. And,
as it is reafonable to think, the Operation of the
higheft and nobkft Faculty to be attended with the
highcft Pleafure, may we not fuppofe the two
former
PHILOSOPHER. 73
Former to be as Gold or Silver, and the latter only DIAL
as Copper? Whence it fhould feem to follow, that II.
Man need not envy or imitate a Brute. LTS. 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
different Pleafures ? Take a Hog from his Ditch
or Dunghill, lay him on a rich Bed, treat him with
Sweetmeats, and Mufic, and Perfumes. All thefe
things will be no Entertainment to him. Do not a
Bird, a Bead, a Filh, 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 ? LTS. But
Senfe is not only natural to Brutts : is it not alfo
natural to Man ? EUPH. It is, but with this Dif-
ference : it maketh the Whole of a Brute's, but is
the lowed Part or Faculty of a Human Soul. I he
Nature of any Thing is peculiarly that which doth
diftinguim it from other Things, not what it hath
in common with them. Do you allow this to be
true? LTS. I do. EU: J H. And is not Reafon
that which makes the principal Difference between
Man and other Animals ? LTS. It is. EUPtf.
Reafon therefore being the principal part of our
Nature, whatever is molt reaionable fhould fcem
moft natural to Man. Muft we not therefore think
rational Pleafures more agre<-ab!e to Human Kind,
than thofe ot Senfe ? Mn and Btaft having different
Natures, feem to have different Faculties, different
Enjoyments, and different ions 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
THE MINUTE
not as well conceive that the H.ippinefs of a Brute
can never conftitute the true Happinefs of a Man ?
A Bead without Reflexion or Remorfe, without
Forefight or Appetite of Immortality, without
Notion of Vice or Virtue, or Order, or Reafon,
or Knowledge ! What Motives, what Grounds can
there be for bringing down Man, in whom are all
thefe Things, to a Level with fuch a Creature ?
What Merit, what Ambition in the Minute Phi-
Jofopher to make fuch an Animal a Guide or Rule
for Human Life ?
XV. L TS. It is ftrange, Euphranor, that one
who admits Freedom of Thought as you do, mould
yet be fuch a Slave to Prejudice. You ftill talk of
Order and Virtue, as of real things, as if our Phi-
Jofophers had never demonftrated, that they have
no Foundation in Nature, and are only the Effedts
of Education. I know, faid Crito> how the Minute
Philofophers are accuftomed to demonftrate 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
Senfe of Duty, no Notion of Virtue. He there-
fore, who fhould look for Virtue among mere Ani-
mals, or Human Kind as fuch, would look in the
wrong Place. But that Philofopher, who is atten-
tive only to the Animal Part of his Being, and
raifeth his Theories from the very Dregs of our
Species, may probably upon fecond Thoughts find
himfelf miftaken. Look you, Grito, faid Lyficks^
my Argument is with Euphranor, to whom ad-
drefling his Difcourfe ; 1 obferve, faid he, that you
Hand much upon the Dignity of Human Nature.
This Thing of Dignity is an old worn-out Notion,
which depends on other Notions, old and ftale and
worn-out, fuch as an immaterial Spirit, and a Ray
derived
PHILOSOPHER,
derived from the Divinity. But in thefe Days Men
of Senfe make a Jeft of all this Grandeur and Dig- II
nity : and many there are would gladly exchange
their Share of it for the Repofe, and Freedom, and
Senfuality of a Brute. Bat Comparifons are odious :
waving therefore all Inquiry concerning the refpec-
tive Excellencies of Man and Beaft, and whether it
is beneath a Man to follow or imitate Brute Ani-
mals, 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 ask the common run of Men, whether
Pleafure of Senfe be not the only true, folid, fub-
ftantial Good pf their Kind ? EUPIL But might
not the fame vulgar fort of Men prefer a Piece of
Sign-poft Painting to one of Raphael's^ or a Grub'
jlreet Ballad to an Ode of Horace? Is there not a
real Difference between good snd bad Writing ?
LTS. There is. EUPH. And yet you will allow-
there muft be a Maturity and Improvement of Un-
derftanding to diicern this Difference, which dotli
not make it therefore left real. LTS. I will. EUPH.
In the fame manner what fhould hinder, but there
may be in Nature a true Difference between Vice
and Virtue, although it require fome Degree of
Reflexion and Judgment to obferve it ? In order
to know whether a thing be agreeable to the rational
Nature of Man, it feems one fliouid rather obferve
and confult thofe who have moft employ 'cl or im-
proved their Reafon. LTS. Well, I fhall not
infift on confuking the common Herd of Mankind.
From the ignorant and grofs Vulgar, I might
myfelf appeal in many Cafes to Men of Rank and
Fafhion. EUPH. They are a fort of Men I have
not the Honour to know much of by my own Ob-
fervation. But I remember a Remark of Ariftotle,
who
76 TH E MINUTE
DIAL, who was himfelf a Courtier, and knew them well.
II. Virtue, faith he, * and good Senfe are not the
Property of high Birth or a great Eftate. Nor
if they who pofiefs thefe Advantages, wanting a
Tafte for rational Pleafures, betake themfelves to
thofe of Senfe ; ought we therefore to efteem
them eligible, any more than we fhould the Toys
and Paftimes of Children, becaufe they feem fo
to them ?'. And indeed one may be allowed to
queftion, whether the trueft Eftimate of Things
was to be expected from a Mind intoxicated with
Luxury, and dazzled with the Splendor of high
living.
Gun ftupet infanis actes fulgoribus. & cum
dcclinis falfis animus meliora recufat. HOR.
Crito upon this obferved, that he knew an Englijh
Nobleman, who in the Prime of Life profefieth a
liberal Art, and is the firft Man of his Profeflion
in the World : and that he was very fure, he had
more Pleafure from the Exercife of that elegant
Art, than from any fenfual Enjoyment within the
Power of one of the largeft Fortunes, and moft
bountiful Spirits in Great-Britain.
XVI. LTS. 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 Pleafures which are higheft in the Efteem of
Scnfualifts fo far from being the chiefeft Good, that
it feemed doubtful upon the whole, whether they
were any Good at all, any more than the mere
* Ethic, ad Nicom. 1. 10. c. 6.
Removal
PHILOSOPHER. 77
Removal of Pain. Are not our Wants and Appe- DIAL*
tites uneafy ? LTS. They are. EUPH. Doth not II.
fenfual Pleafure confift in fatisfying them ? LTS.
It doth. EUPH. But the Cravings are tedious, the
Satisfaction momentary. Is it not fo? LTS. It is,
but what then ? EUPH. Why then it fhould feem
that fenfual Pleafure is but a fhort Deliverance from
Jong Pain. A long Avenue of Uneafmefs leads
to a Point of Pleafure, which ends in Difguft or
Remorfe. CRL And he who purfues this ignis
fatuus imagines himfelf a Philofopher and Free-
thinker. LTS. Pedants are governed by Words
and Notions, while the wifer Men of Pleafure fol-
low Fad, Nature, and Senfe. CRL But what if
notional Pleafures fhould in fact prove the moft real
and lafting ? Pure Pleafures of Reafon and Ima-
gination 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
pafifeth for nothing) often embitters the moft lively
fenfual Pleafures, which at bottom will be found
alfo to depend upon Notion more than perhaps you
imagine : it being a vulgar Remark, that thofe
things are more enjoyed by Hope and Foretafte of
the Soul, than by PofTeflion. Thus much is yield-
ed, that actual 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 Expence of Fortune, Eafe, and Health pur-
chafe Pain. LTS. You may fpin out plaufible
Arguments, but will after all find it a difficult
Matter to convince me, that fo many ingenious
Men fhould not be able to diftinguifh between
Things fo directly oppofne as Pain and Pleafure.
Hew
78 THEMINUTE
DIAL. How is it poffible to account for this ? CRL I be-
ll, lieve a Reafon may be affigned for ir, but to Men
of Pleafure no Truth is fo palatable as a Fable.
Jove once upon a Time having ordered, that
Pleafure and Pain fliould be mixed in equal Pro-
portions in every Dofe of Human Life, upon a
Complaint that fome Men endeavoured to feparate
what he had joined, and taking more than their
Share of the Sweet, would leave all the Sour for
others, commanded Mercury to put a Stop to this
Evil, by fixing on each Delinquent a Pair of invi-
fible Spectacles, which fhould change the Appear-
ance of Things, making Pain look like Pleafure,
and Pleafnre like Pain, Labour like Recreation, and
Recreation like Labour. From that Time the
Men of Pleafure are eternally miftaking and repent-
ing. LTS. If your Doctrine takes place I would
fain know what can be the Advantage of a greac
Fortune, which all Mankind fo eagerly purfue ?
CRT. It is a common Saying with Eucrates, That
a Great Fortune is an edged Tool, which a hundred
may come #/, for one who knows how to ufe it, fo
much eafier is the Art of Getting than that of
Spending. What its Advantage is I will not fay,
but I will venture to declare what it is not. I am
fure that where Abundance excludes Wanr, and
Enjoyment prevents Appetite, there is not the
quickeft Senfe of thofe Pleafures we have been fpeak-
ing of: in which the Footman hath often a greater
Share than his Lord, who cannot enlarge his Sto-
mach in proportion to his Eftate.
XVII. Reafonable and well-educated Men of all
Ranks have, I believe, pretty much the fame
Amufements, notwithftanding the Difference of
their Fortunes : Bat thofe who are particularly dif-
tinguifhcd, as Men of Pleafure, feem to pofiefs it
in
PHILOSOPHER. 79
in a very fmall Degree. EUPH. I have heard DIAL.
that among Perfons of that Character, a Game of II.
Cards is efteemed a chief Diverfion. LTS. With- Vx-v^
out Cards there could be no living for People of
Famion. It is the molt delightful way of pafling
an Evening when Gentlemen and Ladies are got
together, who would otherwife be at a lofs what to
fay or do with themfelves. But a Pack of Cards
is Ib engaging, that it doth not only employ them
when they are met, but ferves to draw them to-
gether. Quadrille gives them Pleafure in profpect
during the dull Hours of the Day, they reflect on
it with Delight, and it furnifhes Difcourfe when it
is over. CRL One would be apt to fufpect thofe
People of Condition 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 qualified to receive
Pleafure from Cards as a Peer. I can eafily con-
ceive that when People of a certain Turn are got
together, they mould prefer doing any thing to the
Ennui of their own Converfation : but it is not eafy to
to conceive that there is any great Pleafure in this.
"What a Card-table can afford, requires neither
Parts nor Fortune to judge of. LTS. Play is a fe-
rious Amufement, that comes to the relief of a
Man of' Pleafure, after the more lively and affecting
Enjoyments of Senfe. It kills Time beyond any
Thing; and is a rnofl admirable Anodyne to divert
or prevent Thought, which might otherwife prey
upon the Mind. CRL I readily comprehend, that
no Man upon Earth ought to prize Anodynes for the
Spleen, more than a Man of Fafhion and Pleafure.
An ancient Sage fpeaking of one of that Character,
faith he is made wretched by Difappointments and
Appetites, XvTremu aTreruy^av&v v,yj, iTtfltijCiWV. And
if this was true of the Greeks who lived in the Sun,
and
8o THE MINUTE
DIAL, and had fo much Spirit, I am apt to think it is
II. ftill more fo of our modern Engltfb. Something
L v -^ there is in our Climate and Complexion, that makes
Idlenefs no where fo much its own Punifhment as
in England, where an uneducated fine Gentleman
pays for his momentary Pleafures, with long and
cruel Intervals of Spleen ; for relief of which he is
driven into fenfual Excefifcs, that produce a pro-
portionable Depreflion of Spirits, which as it cre-
ateth a greater Want of Pleafures, fo it leflens the
Ability to enjoy them. There is a Caft of Thought
in the Complexion of an Englifhman^ which renders
him the moft unfuccefsful Rake in the World. He
is, (as Ariftotle expreflfeth it) at variance with him-
fclf. He is neither Brute enough to enjoy his Ap-
petites, nor Man enough to govern them. He
knows and feels that what he purfucs is not his true
Good 5 his Reflexion ferving only to (hew him that
Mifery which his habitual Sloth 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 Pleafure, but merely to refpite the Pain
of his own Mind. Liftlefs and uneafy at the
prefent, he hath no Delight in reflecting on what is
pad, or in the Profpect of any thing to come.
This Man of Pleafure, when after a wretched Scene
of Vanity and Woe his animal Nature is worn to
the Stumps, wifhes 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 the Public.
But pray tell me, do thefe Gentlemen fet up for
Minute Philofophers ? CRT. That Sedl you muft
know, contains two forts ot Philofophers, the Wet
and the Dry. Thofe I have been defcribing are of
the
PHILOSOPHER. 8r
the former Kind. They differ rather in Pra&ice DIAL,
than in Theory. As an older, graver, or duller v II.
Man, from one that is younger, and more capable < v* '
or fond of Pleafure. The dry Philofopher paflfeth
his Time but drily. He has the Honour of Pimp-
ing for the Vices of more fprightly Men, who in
return offer fome fmall Incenfe to his Vanity. Upon
this Encouragement, and to make his own Mind
eafy when it is paft being pleafed, he employs him-
felf in justifying thofe Exceffes he cannot partake
in. But to return to your Queftion, thofe miferable
Folk are mighty Men for the Minute Philofophy.
EUPH. What hinders them then from putting an
end to their Lives ? CRL Their not being per-
fuaded 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 Suicide. But they bear no proportion to thofe
who would put an end to their Lives if they durft.
My Friend Clinias^ who had been one of them,
and a Philofopher of rank, let me into the fecret
Hiftory of their Doubts and Fears, and irrefolute
Relblutions of making away with themfelves ;
which laft he aflures me is a frequent Topic with
Men of Pleafure, when they have drunk themfelves
into a little Spirit. It was by virtue of this me-
chanical Valour the renowned Philofopher Her-
tnocrates (hot himfelf through the Head. The fame
thing hath fince been practifed by feveral others,
to the great Relief of their Friends. Splenetic,
worried, and frightened out of their Wits, they run
upon their Doom with the fame Courage as a Bird
runs into the Mouth of a Rattle Snake ; not be-
caufe they are bold to die, but becaufe they are
afraid to live. Clinias endeavoured to fortify his
Irreligion by the Difcourfe and Opinion of other
G Minute
THE MINUTE
Minute Philofophers, who were mutually ftrength-
ened in their own Unbelief by his. After this
manner, Authority working in a Circle, they en-
deavoured to atheize one another. But though he
pretended, even to a Demonftration, againft the
Being of a God, yet he could not inwardly conquer
his own Belief. He fell fick, and acknowledged
this Truth ; is now a fober Man and a Chriftian ;
owns he was never fo happy as fince he became
fuch, nor fo wretched as while he was a Minute
Philofoper. And he who has tried both Conditions,
may be allowed a proper Judge of both. LTS.
Truly, a fine Account of the brighteft and braved
Men of the Age ! CRI. Bright and Brave are fine At-
tributes. But our Curate is of opinion, that all your
Free-thinking Rakes are either Fools or Cowards.
Thus he argues ; If fuch a Man doth not fee his
true Intereft he wants Senfe; if he doth, but dare
not purfue it, he wants Courage. In this manner,
from the Defect of Senfe and Courage, he deduc-
eth that whole Species of Men, who are fo apt to
value themfelves upon both thofe Qualities. LTS.
As for their Courage, they are at all times ready
to give Proof of it : and for their Underfland-
ing, thanks to Nature, it is of a fize not to be
meafured by Country Parfons.
XVIII. EUPH. But Socrates, who was no
Country Parfon, fufpected your Men of Pleafure
were fuch through Ignorance. LTS. Ignorance !
of what ? EUPH. Of the Art of computing.
It was his Opinion that Rakes cannot reckon *.
And that for want of this Skill they make wrong
Judgments about Pleafure, on the right Choice of
which their Happinefs depends, LTS. I do not
* Plato in Protag.
underftand
PmtoSOPHER. 83
underftand you. EUPH. Do you grant that Senfe DIAL,
perceiveth only fenfible things ? LTS. I do. II.
EUPH, Senfe peceiveth Only things prefent.. LTS.
This too 1 grant. EUPH. Future PJeafures, there-
fore, and Pleafures of the Undemanding, are not
to be judged of by Senfe. LTS. They are not.
EUPH. Thofe therefore who judge of Pleafures
by Senfe, may find themfelves miftaken at the foot
of the Account.
f Cum lapidofa cbiragra
Contudit articulos veteris ramalia fagi,
Turn craffos transij/e dies lucemque paluftrem,
Et fibi jam feri vitam ingemuere reliftam.
To make a right Computation, fhould you not
confider 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 them-
felves allowed, that Pleafure which procures a great-
er Pain, or hinders a greater PJeafure, 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
Spring of Action, and that from whence the Con-
duel of Life takes its Bias, we ought to compute
intellectual Pleafures and future Pleafures, as well as
prefent and fenfible : We ought to make Allow-
ance in the Valuation of each particular PJeafure,
for all the Pains and Evils, for all the Difguft, Re-
morfe, and Shame that attend it : We ought to
regard both Kind and Quantity, the Sincerity,, the
Intenfenefs, and the Duration of Pleafures. Let a
f- Perfius, Sat. 5.
G * Free-
84 THE MINUTE
DIAL. Free-thinker but bethink himfelf, hovr little of Hu-
ll, man PJeafure confifts in actual Senfation, and how
v^V^^ much inProfpect ! Let him then compare the Prof-
pect of a virtuous Believer with that of an unbeliev-
ing Rake. EUPH. And all thefe Points duly con-
fidered, will not Socrates feem to have had. Reafon
of his Side, when he thought Ignorance made
Rakes, and particularly their being ignorant of
what he calls the Science of More and Lefs, Great-
er and Smaller, Equality and Comparifon, that is
to fay, of the Art of Computing ? LTS. All this
Difcourfe feems notional. For real Abilities 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
Chriftian, who hath neither a large Confcience 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 Bufi-
nefs. What then are you good for with all your
Computation ? EUPH. I have all imaginable Re-
fpect for the Abilities of Freethinkers. My only
Fear was, their Parts might be too lively for fucli
flow Talents as Forecaft and Computation, the Gifts
of ordinary Men.
XIX. CRT. I cannot make them the fame Com-
pliment that Eupbranor does. For though I fhall
not pretend to characterize the whole Sect, yet thus
much I may truly affirm : That thofe who have
fallen in my way have been moftly raw Men of
Pleafure, old Sharpers in Bufinefs, or a third fort
of lazy Sciolifts, who are neither Men of Bufinefs,
nor Men of Speculation, but fet up for Judges or
Critics in all kinds, without having made a Progrefs
in any. Thefe among Men of the World, pals
for profound Theorifts, and among fpeculative Men
would
PHIL o s OPH ER^ 85
would feem to know the World : a conceited Race, DIAL
equally ufelefs to the Affairs and Studies of Man- II.
kind ! Such as thefe, for the mod part, feem to be w^v"^-
Sectaries of the Minute Philofophy. I will noc
deny that now and then you may meet a Man of
cafy Manners, that, without thole Faults and Af-
fectations, is carried into the Party by the mere
Stream of Education, Fafhion, or Company ; all
which do in this Age prejudice Men againft Reli-
gion, even thole who mechanically rail at Preju-
dice. I rnuft not forget that the Minute Philo-
fophers have alfo a ftrong Party among the Beaux
and fine Ladies ; and, as Affectations out of Cha-
racter are often the ftrongeft, there is nothing fo
dogmatical and inconvincible as one of thefe fine
things, when it fets up for Free-thinking. But,
be thefe Profeflbrs of the Sect never fo dogmatical,
their Authority muft needs be fmall with Men of
Senfe. Who would choofe for his Guide in the
Search 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 Speculations have been
employed on the Forms of Bufineis, who is only
well read in the Ways and Commerce of Mankind,
in Stock-jobbing, Purloining, Supplanting, Brib-
ing ! Or would any Man in his Senfes give a Fig
for Meditations and Bifcoveries made over a Bot-
tle ? And yet it is certain, that inftead of Thought,
Books, and Study, mod Free-thinkers are the Pro-
felytes 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.
LTS. You forget our Writers, Crito. They make
a World of Profelytes. CRT. So would worie
Writers in fuch a Caufe. Alas! how few read !
and of thefe, how few are able to judge ! How
G many
THE MINUTE
many wim your Notions true ! How many had
rather be diverted than inltructed ! How many are
convinced by a Title ! I may allow your Reafons
to be effectual, without allowing them to be good.
Arguments, in themfelves of Imall Weight, have
great Effect, when they are recommended by a mif-
taken Intereft, when they are pleaded for by Paf-
fion, when they are countenanced by the Humour
of the Age : and above all, with fome fort of Men,
when they are againft Law, Government, and efta-
blifhed Opinions : things which, as a wife or good
Man would not depart from without clear Evidence,
a weak or a bad Man will affect to difparage on the
(lighten: Grounds. LTS. And yet the Arguments
of our Philofophers alarm. CRT. The Force of
their Reafoning is not what alarms : their Con-
tempt of Laws and Government is alarming : their
Application to the Young and Ignorant is danger-
ous. EUPH. But without difputing or difparaging
their Talent at Ratiocination, it feems very polfible
their Succefs might not be owing to that alone.
May it not in fome meafure be afcribed to the De-
fects of others, as well as to their own Perfections ?
My Friend Eucrate ufed to fay, that the Church
would thrive and flourifh beyond all Oppofition,
if fome certain Perfons minded Piety more than
Politics, Practics than Polemics, Fundamentals than
Confectaries, Subftance than Circumftance, Things
than Notions, and Notions than Words. LTS.
"Whatever may be the Caufe, the Effects are too
plain to be denied. And when a confidering Man
obferves that our Notions do, in this moft learned
and knowing Age, fpread and multiply, in oppo-
fnion to eftablifhed Laws, and every Day gain
ground againft a Body fo numerous, fo learned, fo
well fupported, protected, encouraged for the Service
and Defence of Religion : I fay, when a Man obferves
and
PHILOSOPHER. 87
and confidersall this, he will be apt to afcribe it to DIAL,
the force of Truth, and the merits of our Caufe ; II.
which, had it been fupported with the Revenues < v -
and Eftabli foments of the Church and Univerfuies,
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 Profefibrs
of yorrSeft do not meet with the Encouragement
they deferve. LTS. All in due time. People be-
gin to open their Eyes. It is not impofilble thole
Revenues that in ignorant Times were applied to a
wrong Ufe, may, in a more enlightened Age, be
applied to a better. CR1. But why ProfdTors and
Encouragement for what needs no teaching ? An
Acquaintance of mine has a moft ingenious Foot-
man that can neither write nor read, who learned
your whole Syftem in half an Hour : He knows
when and how to nod, lhake his Head, fmile, and
give a Hint as well as the ableft Sceptic, and is in
Faft a very Minute Phlofopher. LTS. Pardon
me, it takes time to unlearn religious Prejudices,
and requires a ftrong Head. CR1. I do not know
how it might have been once upon 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 fb 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 Phi-
lofophy, was kept from learning the Principles of
Religion, that (he might not "be accuftomed to
believe without a Reafon, nor aflent to what /he
did not comprehend. Panope was not indeed pre-
judiced with religious Notions, but got a Notion
of Intriguing, and a Notion of Play, which ruin-
ed her Reputation by fourteen, and her Fortune
G 4 by
*
88 THE MINUTE
by Four and twenty. I have often reflected on the
II. different Fate of two Brothers in my Neighbour-
hood. Clean the elder being defigned an accom-
plifhed Gentleman, was fent to Town, had the firft
part of his Education in a great School : What
Religion he learned there was foon unlearned in a
certain celebrated Society, which, till we have a
better, may pafs for a Nurfery of Minute Philofo-
phers. Clean drefied well, could cheat at Cards,
had a nice Palate, underflood the Myftery of the
Die, was a mighty Man in the Minute Philofophy,
And having mined a few Years in thefe Accom-
plimments, he died before thirty, childlefs and rot-
ten, exprefiing the utmoft 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 favourite Son, with much Expence, but had
been more frugal in the Education of Ctuerepbott,
the younger Son ; who was brought up at a Coun-
try-School, and entered a Commoner in the Uni-
verfity, where he qualified himfelf for a Parfonage
in his Father's Gift, which he is now pofieffoi of,
together with the Eftate of the Family, and a nu-
merous Offspring. LYS. A Pack of unpolifhed
Cubbs, I warrant. CRL Lefs polifhed, perhaps,
but more found, more honeft, and likely to be
more ufeful than many who pafs for fine Gentlemen.
Grates, a worthy Juftice of the Peace in this Coun-
ty, having had a Son 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. LTS. I warrant you, he was for penal
Methods : He would have had a Law to perfecute
tender Confciences. CRL The tender Conference
of
PHILOSOPHER. Sg
of a Minute Philofopher ! He who tutored the Son DIAU
of Crates, foon after did Juftice on himfelf. For n.
he taught Lycidas, a modeft young Man, the Prin- v v -^ <
ciples of his Sect. Lycidas, in return, debauched
his Daughter, an only Child : Upon which, Char-
Wildes, (that was the Minute Philofopher's Name)
hanged himfelf. Old Bubalion in the City is cark-
ing, and ftarving, and cheating, that his Son may
drink and game, keep Miftreffes, Hounds, and
Horfes, and die in a Jail. Bubalion neverthelels
thinks himfelf wife, and pafTeth 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 Trypbon. This
fame Bubalion was one Night at Supper, talking
againft the Immortality of the Soul, with two or
three grave Citizens, one of whom the next Day
declared himfelf Bankrupt, with fivethoufand Pound
of Bubalion 's in his Hands : And the Night fol-
lowing he received a Note from a Servant, who
had during his Lecture waited at Table, demand-
ing the Sum of fifty Guineas to be laid under a
Stone, and concluding with moft terrible Threats
and Imprecations. LTS. Not to repeat what hath
been already demonftrated, That the Public is at
bottom no Sufferer by fuch Accidents, which in
truth are inconvenient only to private Perfons, who
in their turn too may reap the Benefit of them : I
fay, not to repeat all that hath been demonftrated
on that Head, I fhall only ask you whether there
would not be Rakes and Rogues, although we did
not make them f Believe me, the World always
was, and always will be the fame, as long as Men
are Men. CRL I deny that the World is always
the fame. Human Nature, to ufe Alciphrotfs
Comparifon, is like Land, better or worfe, as it is
improved, and according to the Seeds or Principles
fown
go
THE MINUTE
DIAL, fown in it. Though no body held your Tenets,
II. I grant there might be bad Men by the Force of
corrupt Appetites and irregular Pafllons. But
where Men, to the Force of Appetite and Pafllon,
ac! 1 that of Opinion, and are wicked from Principle,
there will be more Men wicked, and thofe more
incurably and outrageoufly fo. The Error of a
Jively Rake lies in his Pafilons, and may be reform-
ed : But the dry Rogue who fets up for Judgment,
is incorrigible. It is an Obfervation of driftotle's,
That there are two forts of Debauchees, the ax.jO^ru'r,
and the axaXar', 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 faft I have always obferved, that a Rake
who was a Minute Philosopher, when grown old,
becomes a Sharper in Bufinefs. LTS. I could name
you feveral fuch who have grown moft noted Pa-
triots. CRT. Patriots ! fuch Patriots as Catiline and
Marc Antony. LTS. And what then ? Thofe fa-
mous Romans were brave, though unfuccefsful. They
wanted neither Senfe nor Courage ; and if their
Schemes had taken effecl:, the brisker Part of their
Countrymen had been much the better for them.
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 end lefs Variety in things: weak Men, indeed,
are prejudiced towards Rules and Syftems in Life
and Government : and think if thefe are gone, all
is gone : But a Man of a great Soul and free Spirit,
delights ir. the noble Experiment of blowing up
Syttems, and diilblving Governments, to mould
them anew upon other Principles, and in another
Shape. Take my Word for it : there is a plaftic
Nature in things that feeks its own End. Pull a
State
PHILOSOPHER. gr
State to pieces, jumble, confound, and fluke to- DIAL.
gether the Particles of Human Society, and then II.
Jet them ftand a while, and you (hall foon fee them v^V^
fettle of themfelves in fome convenient Order,
where heavy Heads are loweft, and Men of Genius
uppermoft. EUPH. Lyficles fpeaks his Mind freely.
LTS. Where was the Advantage of Free-thinking,
if it were not attended with Free-fpeaking 5 or of
Free-fpeaking, if it did not produce Free-acting ?
We are for thorough, independent, original Free-
dom. Inward Freedom without outward is good
for nothing, but to fet a Man's Judgment at va-
riance with his Praftice. CRI. This free Way of
Lyficles 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 Fafhion of their Clothes: fo
nothing is more frequent than for them to utter
their Schemes 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 Speculations, I remember to have feen
a Valetudinarian in a long Wig and a Cloke, fitting
at the upper End of a Table, with half a dozen of
Difciples about him. After he had talked upon
Religion in a Manner, and with an Air that would
make one think, Atheifm eftabliflied by Law and
Religion only tolerated, he entered upon Civil Go-
vernment : and oblerved to his Audience, that the
natural World was in a perpetual Circulation. Ani-
mals, faid he, which draw their Suftenance from
the Earth, mix with that fame Earth, and in their
turn become Food for Vegetables, which again
nourilh the Animal Kind : The Vapours that
afcend from this Globe, defcend back upon it in
Showers: The Elements alternately prey upon each
other :
92 THE MINUTE
D JAL. other : That which one part of Nature Jofeth,
II. another gains ; the Sum total remaining always the
fame, being neither bigger nor lefler, better nor
worfe, for all thefe inteftine Changes. Even fo,
faid this learned Profefibr, the Revolutions in the
civil World are no Detriment to Human Kind : one
part whereof rifes as the other falls, and wins by
another's Lofs. A Man therefore who thinks
deeply, and hath an Eye on the whole Syftem, 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 In-
difference. Our Lecturer concluded his Difcourfe
with a moft ingenious Analyfis of all political and
moral Virtues, into their firtt Principles and Caufes,
fhewing them to be mere Fafhions, Tricks of State,
and Illufions on the Vulgar. LTS. We have been
often told of the good Effects of Religion and
Learning, Churches and Univerfities : But I dare
affirm, that a dozen or two ingenious Men of our
Sect have done more towards advancing real Know-
ledge by extemporaneous Lectures in the Compafs
of a few Years, than all the Ecclefiaftics put to-
gether for as many Centuries. E UP H. And the
Nation no doubt thrives accordingly. But, it feems,
Crito, you have heard them difcourfe. CRI. Upon
hearing this, and other Lectures of the fame Ten-
dency, methought it was needlefs to eftablifh Pro-
feffbrs for the Minute Philofophy in either Uni-
verfity : while there are fo many fpontaneous Lec-
turers in every Corner of the Streets, ready to open
Mens Eyes, and rub off their Prejudices about
Religion, Loyalty, and public Spirit. LTS. If
Wifhing was to any purpofe, I could wifh for a
Tclefcope that might draw into my View things
future
PHILOSOPHER. 93
future in Time, as well as diftant in Place. Oh ! DIAL,
that I could but look into the next Age, and behold II.
what it is that we are preparing to be, the glorious
Harveft of our Principles : the Spreading of which
hath produced a vifible Tendency in the Nation to-
wards fomething great and new. CRL One thing
I dare fay you would expect to fee, be the Changes
and Agitations of the Public what they will, that
is, every Free-thinker upon his Legs. You are all
Sons of Nature, who chearfully follow the For-
tunes of the common Mafs. LTS. And it muft be
owned we have a Maxim, that each fhould take care
of one. CRI. Alas, Lyficles^ 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 difinterefted than to la-
crifice all Regards to the abftracted Speculation of
Truth ? Or can any thing be more void of all Cun-
ning than to publilh your Difcoveries to the World,
teach others to play the whole Game, and arm
Mankind againft yourfelves.
XXIJ. If a Man may venture to fuggeft fo mean
a Thought as the Love of their Country, to Souls
fired wich 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 practifed by all other Di
coverers, Projectors, and Makers of Experiments,
who never hazard all on the firft Trial. Would ic
not be prudent to try the Succels of your Principles
on a fmall Model in fome remote Corner ? For in-
ftance, fet up a Colony of Atheifts in Monomotapa,
and fee how it profpers, before you proceed any
further at home : Haifa dozen Shiploaiof Minute
Philofophers might eafily be fpared upon fo good a
Defign. In the mean time, you Gentlemen, who
have
THE MINUTE
have found out that there is nothing to be hoped or
feared in another Life : that Confcience is a Bug-
i bear: that the Bands of Government, and the
Cement of Human Society are rotten Things, to
be diflblved and crumbled into nothing, by the
Argumentation of every Mmute Philofopher : be
fo good as to keep thefe fublime Difcoveries to
yourfelves : Suffer us, our Wives, our Children,
our Servants, and our Neighbours, to continue in
the Belief and way of Thinking eftablifhed by the
Laws of our Country. In good earned, I wifh
you would go try your Experiments among the
Hottentots or Turks. LTS. The Hottentots we think
well of, believing them to be an unprejudiced
People : but it is to be feared their Diet and Cuftoms
would not agree with our Philofophers : As for the
Turks, they are Bigots, who have a Notion of
God and a Refpeft for Jefus Chrift. I queftion
whether it might be fafe to venture among them.
CRL Make your Experiment then in fome other
part of Chrljtendom. LTS. We hold all other
Chriftian Nations to be much under the power of
Prejudice : even our Neighbours the Dutch are too
much prejudiced in favour of their Religion by Law
eftabliihed, for a prudent Man to attempt Innova-
tions under their Government. Upon the whole,
it feems we can execute our Schemes no where with
fo much Security, and fuch Profpecl: of Succefs 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-think-
ers ! CRK -God forbid ! I mould be forry to have
fuch Men for my Servants, not to fay, for my
Matters. LTS. In that we differ.
XXIII. But you will agree with me, that the
right Way to come at this wat to begin with ex-
tirpating
PHILOSOPHER. 95
tirpating the Prejudices of particular Perfons. We
have carried on this Work for many Years with II.
much Art and Induftry, and at firft with Secrecy,
working like Moles under Ground, concealing our
Progrefs from the Public, and our ultimate Views
from many, even of our own Profelytes, blowing
the Coals between polemical Divines, laying hold
on and improving every Incident, which the Pafilons
or folly of Churchmen afforded, to the Advantage
of our Sect. As our Principles obtained, we ftill
proceeded to farther Inferences: and as our Num-
bers multiplied, we gradually difclofed ourfelves
and our Opinions : where we are now, I need not
fay. We have flubbed, and weeded, and cleared
Human Nature to that degree, that in a little time,
leaving it alone without any Labouring or Teach-
ing, you mall fee natural andjuft Ideas fprout forth
of themfelves, CRI. But I have heard a Man, who
had lived long, and obferved much, remark that
the worft and mod unwholfom Weed was this fame
Minute Philofophy. We have had, faid he, divers
epidemical Diftempers in the State, ^ but this hath
produced of all others the moft deftructive Plague.
Enthufiafm had its Day, its Effects were violent,
and foon over : This infects more quietly, but
fpreads widely : The former bred a Fever in the
State : this breeds a Confumption and final Decay,
A Rebellion, or an Invafion, alarms and puts the
Public upon its Defence ; but a Corruption of
Principles works its Ruin more ilowly perhaps, but
more furely. This may be illuftrated by a Fable I
fomewhere met with in the Writings of a Swifs
Philofopher, fetting forth the Original of Brandy
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 Competition between two Daemons
of
96 THE MINUTE
PIAL. of Rank, it was determined they mould both mak
II. trial of their Abilities, and he fhould fucceed who
c- v ' did mod Mifchief. One made his Appearance in
the Shape of Gunpowder, the other in that of
Brandy : The former was a declared Enemy, and
roared with a terrible Noife, which made Folks
afraid, and put them on their guard : the other
pafied as a Friend and a Phyfician through the
World, disguifed himfelf with Sweets, and Per-
fumes, and Drugs, made his way into the Ladies
Cabinets, and the Apothecaries Shops, and under
the Notion of helping Digeftion, comforting the
Spirits, and cheering the Heart, produced direft
contrary Effects; and having inlenfibiy 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 ftill poffefles.
XXIV. LTS. Thofe who pleafe may amufe
themfelves with Fables and Allegories. This is plain
Englijh : Liberty is a good Thing, and we are the
Support of Liberty. CRI. To me it feems that
Liberty and Virtue were made for each other. If
any Man wifh to inflave his Country, nothing is a
fitter Preparative than Vice : And nothing leads to
Vice fo iurely as Irreligion. For my part I can-
not comprehend or find out, after having confidered
it in all Lights, how this crying down Religion
fliould be the Effeft of honeft Views towards a juft
and legal Liberty. Some feem to propofe an In-
dulgence in Vice : others may have in profpecl the
Advantages which needy and ambitious Men are
ufed to make in the Ruin of a State : One may in-
dulge a pert petulant Spirit : another hope to be
clteemed among Libertines, when he wants Wit to
pleafe, or Abilities to be ufeful. But, be Mens
Views what they will, let us examine what Good
your
PHILOSOPHER. 97
your Principles have done: Who has been the DIAL.
better for the Inftructions of thefe Minute Philofo- II.
phers ? Let us compare what we are in refpect of v - V -* J
Learning, Loyalty, Honefty, Wealth, Power, and
public Spirit with what we have been. Free-think-
ing (as it is called) hath wonderfully grown of late
Years. Let us lee what hath grown up with it, or
what Effects ic hath produced. To make a Cata-
logue of Ills is difagreeable : And the only Blefling
it can pretend to is Luxury : That fame Blefling
which revenged the World upon old Rome : That
fame Luxury which makes a Nation, like a difeafed
pampered Body, look full and fat with one Foot in
the Grave. LTS. You miftake the Matter. There
are no People who think and argue better about the
public Good of a State than our Sect ; who have
alfo invented many Things tending to that End,
which we cannot as yet conveniently put in practice.
CRI. But one Point there is, from which it muft
be owned the Public hath already received fome
Advantage, which is the Effect of your Principles,
flowing from them and fpreading as they do : I
mean that old Roman Practice of Self- murder,
which at once puts an End to all Diftrefs, ridding
the World and themfelves of the miferable. LTS.
You were pleafed before to make Reflexions on this
Cuftom, and laugh at the Irrefolution of our Free-
thinkers : But I can aver for Matter of Fact, thac
they have often recommended it by their Example
as well as Arguments : And thac it is folely owing
to them that a Practice, fo ufeful and magnanimous,
hath been taken out of the Hands of Lunatics, and
reftored to that Credit among Men of Senfe, which
it anciently had. In whatever Light you may con-
fider it, this is in fact a folid Benefit. But the belt
Effect of our Principles is that Light and Truth
fo vifibly fpread abroad in the World. From how
H many
98 THE MIN UTE
DIAL, many Prejudices, Errors, Perplexities, and Con-
II. tradiclions have we freed the Minds of our Fellow-
? How many hard Words and intricate
ablurd Notions had poffefled the Minds of Men
before our Philofophers appeared in the World ?
But now even Women and Children have right and
found Notions of Things. What fay you to this,
Crito ? CRL I fay, with refpect to thefe great
Advantages of deltroying Men and Notions, that
I queftion whether the Public gains as much by the
later as it lofeth by the former. For my own part
I had rather my Wife and Children all believed
what they had no Notion of, and daily pronounced
Words without a Meaning, than that any one of
them Ihould 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 Shelf of Schoolmen, and dif-
cover many 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 beholden for Difcoveries of
that Kind. This, I fay, muft be allowed ; fup-
pofing, what I by no Means grant, your Notions
to be true. For, to fay plainly what I think, the
Tendency of your Opinions is lo bad, that no good
Man can endure them, and your Arguments for
them fo weak that no wife Man will admit them.
LTS. Has it not been proved as clear as the Me-
ridian Sun, that the politer Sort of Men lead much
happier Lives, and fwim in Pleafure fmce the
fpreading of our Principles ? But, not to repeat or
infift further on what has been fo amply deduced, I
mall
PHILOSOPHER. 99
fhall only add, that the Advantages flowing from DIAL,
them, extend to the tendered Age and the fofter JJ.
Sex. Our Principles deliver Children from Terrors u y .
by Night, and the Ladies from fplenetic Hours by
Day. CRI. Inftead of thole old fafhioned Things,
Prayers and the Bible, the grateful Amufements of
Drams, Dice, and Billet-doux have fucceeded. The
fair Sex have now nothing to do but drefs and paint,
drink and game, adorn and divert themfelves, and
enter into all the fweet Society of Life. But I
thought, Lyjicks, the Argument from Pleafure had
been exhaulted : However, fince you have not
done with that Point, let us once more by Eu-
pbranor's Rule caft up the Account of Pleafure and
Pain, as Credit and Debt under diftinct Articles.
We will let down in the Life of your fine Lady,
rich Clothes, Dice, Cordials, Scandal, late Hours,
againft Vapours, Difhifte, Remorfe, Lofifes at Play,
and the terrible Diftrefs of ill fpent Age in-
creafing every Day : Suppofe no cruel Accident of
Jealoufy, no Madnefs or Infamy of Love : Yet
at the Foot of the Account you mall find that
empty, giddy, gaudy, fluttering thing, not half fo
happy as a Butterfly, or a Grafhopper on a Summer's
Day. And for a Rake or Man of Pleafure, the
Reckoning will be much the fame, if you place
Liftlefnefs, Ignorance, Rottennefs, Loathing,
Craving, Quarrelling, and fuch Qualities or Ac-
compliftiments over-againft his little Circle of fleet-
ing Amufements : Long Woe againtl momentary
Pleafure : And if it be confidered, that when
Senfe and Appetite go off, though he feek Refuge
from his Confcience in the Minute Philofophy, yec
in this you will find, if you fift him to the Bottom,
that he affects much, believes little, knows nothing.
Upon which Lyjiclcs turning to me obferved, that
Crito might difpute againft Fad if he plcafed, buc
H 2 that
ioo THE MINUTE
that every one muft fee the Nation was the merrier
for their Principles. True, aniwered Crito t we are
a merry Nation indeed : Young Men laugh at the
old : Children defpife their Parents : and Subjects
make a Jeft of the Government : Happy Effects
of the Minute Philofophy !
XXV. LTS. Infer what Effeds you pleafe, that
will not make our Principles lefs true. CRL Their
Truth is not what 1 am now confidering. The
Point at prefent is the Ufefulnefs of your Principles :
And to decide this Point we need only take a
fliort View of them fairly propofed and laid to-
gether : That there is no God or Providence :
That Man is as the Beafts that perifh : That his
Happinefs as theirs confifts in obeying Animal In-
ftin&s, Appetites, and Paffions : That all Stings
of Conference and Senfe of Guilt are Prejudices
and Errors of Education : That Religion is a
State Trkk : That Vice is beneficial to the Public :
That the Soul of Man is corporeal and diflblveth
like a Flame or Vapour : That Man is a Machine
actuated according to the Laws of Motion : That
confequently he is no Agent or Subject of Guilt :
That a wife Man will make his own particular
individual Intereft in this prefent Life, the Rule
and Meafure of all his Actions: Thefe, and fuch
Opinions, are, it feems, the Tenets of a Minute
Philofopher, who is himfelf according to his own
Principles an Organ play'd on by fenfible Objects,
a Ball bandied about by Appetites and Paffions : So
fubtile is he as to be able to maintain all this by art-
ful Reafonings : So fharp-fighred and penetrating
to the very Bottom of Things as to find out, that
the mod interested occult Cunning is the only true
Wifdom. To compleat his Character, this curious
Piece of" Clock- Work, having no Principle of
A&ion
PHILOSOPHER. vQ*
Adion within itfelf, and denying that it hath or DIAL
can have any one free Thought or Motion, fets up II.
for the Patron of Liberty, and earneftly contends wv*-
for Free-thinking. Crito had no fboner made an end,
but Lyficks addrefied himfelf to Eupbranor and me:
Crito ) faid he, has taicen a world of Pains, but
convinced me only of one fingle Point, to wit, That
I muft defpair of Convincing him. Never 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 1 entertain better Hopes of
you. I can anfwer, faid I, for myfclf, that my
Eyes and Ears are always open to Conviction : I am
attentive to all that pafles, and upon the whole (hall
form, whether right or wrong, a very impartial
Judgment. Crito, faid Eupbranor , is a more en-
terprifing Man than I, thus to rate and lecture a
Philofopher. For my part, I always find it eafier
to learn than to teach. I (hall therefore beg your
Affiftance to rid me of fome Scruples about the
Tendency of your Opinions ; which I find myfelf
unable to mafter, though ever fo willing. This
done, though we mould not tread exactly in the
fame Steps, nor perhaps go the fame Road ; yet we
fhall not run in all Points diametrically oppofitc one
to another.
XXVI. Tell me now, Lyftcles^ you who are a
minute Obferver of Things, whether a Shade be
more agreeable at Morning or Evening, or Noon-
day. LTS. Doubtlefs at Noon-day. EUPH. And
what difpofeth Men to Reft ? LTS. Exercife.
EUPH. When do Men make the greateft Fires ?
LTS. In the coldeft Weather. EUPH. And what
creates a Love for iced Liquors ? LTS. Exceffive
Heat. EUPH. What if you raife a Pendulum to
a great Height on one Side? LTS. It will, when
H 3 left
102 THE MINUTE
DIAL, left to itfelfafcend fo much the higher on the other.
11. EUPH. It mould feem, therefore, that Darknefs
* v ' en lues from Light, Reft from Motion, Heat from
Cold, and in general that one Extreme is the Con-
fequence of another. L TS. It fhould feem fo.
EUPH. And doth not this Obfervation hold in
the civil as well as natural World ? Doth not Power
produce Licence, and Licence Power? Do not
Whigs make Tories, and Tories Whigs ? Bigots
make Atheifts, and Atheifb Bigots ? LTS. Grant-
ing this to be true. EUPH. Will it not hence fol-
low that as we abhor Slavifli Principles, we mould
avoid running into licentious ones ? I am, and al-
ways was, a fincere Lover of Liberty, legal Englifh
Liberty j which I efteem a chief Blefling, Orna-
ment, and Comfort of Life, and the great Preror
gative of an Engliftoman. But is it not to be feared,
that upon the Nation's Running into a Licentiouf-
nels which hath never been endured in any civilized
Country, Men feeling the intolerable Evils of one
Extreme may naturally fall into the other ? You
mud allow, the Bulk of Mankind are not Philo-
fophers like you and dlciphron. LTS. This I readily
acknowledge. EUPH. I have another Scruple
about the Tendency of your Opinions. Suppofe
you mould prevail and deftroy this Proteftant
Church and Clergy : How could you come at the
Popifh ? I am credibly informed there is a great
x Number of Emiflaries of the Church of Rome dif-
guifed in England: Who can tell what Harveft a
Clergy fo numerous, fo fubtile, and fo well furnifh-
ed with Arguments to work on vulgar and un-
educated Minds may be able to make in a Country
defpoiled of all Religion, and feeling the Want of
it ? Who can tell whether the Spirit of Free-think-
ing ending with the Oppofition, and the Vanity
with the Diftinclion, when the whole Nation are
alike
PHI L OS O P H E R, IQ3
alike Infidels, who can tell, I fay, whether in fuch DIAL.
a Juncture the Men of Genius themfelves may 11.
not affct a new DiftinfHon, and be the fird
Converts to Popery ? LTS. And fuppofe they
mould. Between Friends it would be no great
Matter. Thefe are our Maxims. In the firft Place,
we hold it would be beft to have no Religion at all.
Secondly, we hold that all Religions are indiffer-
ent. If, therefore, upon Trial, we find the Coun-
try cannot do without a Religion, why not Popery
as well as another ? I know feveral ingenious Men
of our Se6b, who, if we had a Popifh Prince on
the Throne, would turn Papifts to-morrow. This
is a Paradox, but I fhall explain it. A Prince
whom we compliment with our Religion, to be fure
muft be grateful. EUPPI. I underitand you. But
what becomes of Free-thinking all the while? LTS.
Oh ! we mould have more than ever of that, for we
Ihould keep it all to ourfelves. As for the Amufe-
ment of retailing it, the Want of this would be
largely compenfated 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 to-
wards Popery and Slavery. LTS. Miftake us not,
good Euphranor. The Thing fir ft in our Intention
is Confummate Liberty : But if this will not do,
and there muft after all be fuch Things tolerated 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 often had, That Mi-
nute Philofophers are Dupes of the Jefuits. The
two moft avowed, profcfied, bufy Propagators of
Infidelity in all Companies, and upon all Occafions,
that I ever met with, were both bigoted Papifts ;
and being both Men of confiderable Eftates, fuf-
fered confiderably on that Score ; which it is
H 4 wonder-
104 THE MINUTE
wonderful their Thinking Difciples mould never
refled upon. Hcgemon, a mod diftinguifhed Writer
among the Minute Philofophers, and Hero of the
Sc6t, I am well afiured, was once a Papift, and
never heard that he profefled any other Religion.
I know that many or the Church of Rome abroad,
are pleafed with the Growth of Infidelity among
us, as hoping it may make way for them. The
Emifiaries of Rome are known to have perfonated
feveral other Sedts, which from time to time have
fprung up amongft us ; and why not this of the
Minute Philofophers, of all others the beft calcu-
lated to ruin both Church and State ? I myfelf have
known a Jefuit abroad talk among Englijh Gentle-
men like a Free-thinker. I arn credibly informed,
that Jefuits, known to be fuch by the Minute Phi-
Jofophers at home, are admitted into their Clubs :
And I -have obfervcd them to approve, and fpeak
better of the Jefuits, than of any other Clergy
\vhatfoever. Thofe who are not acquainted with
the fubtle Spirit, the refined Politics, and wonder-
ful Oeconomy of that renowned Society, need only
read the Account given of them by the Jefuit,
Inchofer^ in his Book De Monarchia Solipforum ; and
thofe who are, will not be furprifed that they mould
be able to make Dupes of our Minute Philofophers :
Dupes, I fay, for I can never think they fufpect
that they are only Tools to ferve the Ends of cun-
ninger Men than thcmfelves. They feem to me
drunk and giddy with a falfe Notion of Liberty,
and fpurr'd on by this Principle to make mad Ex-
periments on their Country, they agree only in
pulling down all that (lands in their Way ; without
any concerted Scheme, and without caring or
knowing what toereft in its ftead. To hear them,
as I have often done, defcant on the moral Virtues,
refolve them into Shame, then laugh at Shame as
a Weak-
PHILOSOPHER. ioc;
a Weaknefs, admire the unconfined Lives of Sa- DIAL
vages, defpife all Order and Decency of Education i 11.
one would think the Intention of thefe Philofophers ^or*
was, when they had pruned and weeded the No-
tions of their Fellow-Subjedls, and diverted them
of their Prejudices, to (trip 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 ^ilcipbron^
who during this whole Con verfation had fat thought-
ful and attentive, without faying a Word ; and with
an Air, one while diflatisfied at what Ly/ides ad-
vanced, another, ferene and pleafed, feeming to ap-
prove fome better Thought of his own. But the
Day being now far fpent, Alctyhron propofed to ad-
journ the Argument till the following j when, faid
he, I (hall fet Matters on a new Foundation, and
in fo full and clear a Light, as, I doubt not, will
give intire Satisfaction. So we changed the Di
courfe, and after a Repaft upon cold Provifions,
took a Walk on the Strand, and in the cool of the
Evening returned to Crito's.
THE
ic6
TH E MINUTE
THE THIRD DIALOGUE.
I. AlciphronV Account of Honour. \\.CbaracJerand
Conduct of Men of Honour. III. Senfe of moral
Beauty. IV. The Honeftum or TO *aXov of the
. Ancients. V. Tafte for moral Beauty whether a
fure Guide or Rule. VI. Minute Pbilofophsrs
ravijhed with the Abftraft Beauty of Virtue. VII.
Their Virtue alone difmterefted and heroic. VI II.
Beauty of fenfible Objcfts what and how perceived ?
IX. The Idea of Beauty explained by Painting and
Architecture. X. Beauty of the moral Syftem^
wherein it conjifts. XI. It fuppofetb a Providence.
XII. Influence of TO xaXav and ro TT^TTC-J. XIII.
Enthufmfm of Cratylus compared with the Senti-
ments of Ariftodc. XIV. Compared <witb the
Stoical Principles. XV. Minute Pbilofopbers,
their Talent for Rattery and Ridicule. XVI. The
Wifdom of thofe who make Virtue alone its own
Reward.
H E following Day as we fat round
the Tea-table, in a Summer Parlour
which looks into the Garden, Alciphron
after the firft Difh turned down his
Cup, and reclining back in his Chair
proceeded as follows. Above all the Sects upon
Earth it is the peculiar Privilege of ours, not to be
tied down by any Principles. While other Phi-
lofbphers profefs a fervile Adherence to certain
Tenets, ours affert a noble Freedom, differing not
only one from another, but very often the fame
Man
PHILOSOPHER. 107
Man from himfclf. Which Method of Proceeding, D i At.
befide other Advantages, hath this annexed to if, III.
that we are of all Men the hardeft to confute. You
may, perhaps, confute a particular Tenet, but then
this affects only him who maintains it, and fo long
only as he maintains it. Some of our Sect dog-
matize more than others, and in fome more than
other Points. The Doctrine of the Ufefulnefs 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 problematical.
For my own part, though I think the Doctrine
maintained Yefterday by Lyfecles an ingenious Specu-
lation ; yet, upon the whole, there are divers
Reafons which incline me to depart from it, and
rather to efpoufe the virtuous fide of the Queftion ;
with the fmalleft, perhaps, but the moft content
plative and laudable Part of our Sect. 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 Reputation of our Philofo-
phers. You are to know then, we have among
us feveral that without one Grain of Religion, are
Men of the niceft Honour, and therefore Men of
Virtue, becaufe Men of Honour. Honour is a
noble unpolluted Source of Virtue, without the
lead Mixture of Fear, Intereft or Superftition.
It hajth all the Advantages, without the Evils,
which attend Religion. It is the Mark of a great
and fine Soul, and is to be found among Perfons
of Rank and Breeding. It affects the Court, the
Senate, and the Camp, and in general every Ren-
dezvous of People or Fafhion. EUPH. You fay
then, That Honour is the Source of Virtue. ALC.
I do. EUPH. Can a Thing be the Source of
itfelf ? ALC. It cannot, EUPH, The Source, there-
fore,
TH E MINUTE
fore, is diftinguifhed from that of which it is the
Source. ALC. Doubtlefs. EUPH. Honour then
is one thing, and Virtue another. ALC. I grant
it. Virtuous Actions are the Effect, and Honour
is the Source or Caufe of that Effect. EUPH. Tell
me. Is Honour the Will producing thofe Actions,
or the final Caufe for which they are produced, or
right Reafon, which is their Rule and Limit, or
the Object about which they are converfant? Or do
you by the Word Honour underftand a Faculty, or
Appetite? All which are fuppofed, in one Senfe or
other, to be the Source of Human Actions. ALC.
Nothing of all this. EUPH. Be pleafed then to
give me fome Notion or Definition of it. Akipbron
having mufed a while anfwered, that he defined
Honour to be a Principle of virtuous Actions. To
which Euphranor replied -, if I underftand it rightly,
the Word Principle is varioufly taken. Sometimes
by Principles, we mean the Parts of which a
Whole is compofed, and into which it may be re-
folved. Thus the Elements are faid to be Principles
of compound Bodies. And thus Words, Syllables,
and Letters are the Principles of Speech. Some-
times by Principle we mean a fmall particular Seed,
the Growth or gradual Unfolding of which doth
produce an organized Body, animal or vegetable,
in its proper Size and Shape. Principles at other
times are fuppofed to be certain fundamental
Theorems in Arts and Sciences, in Religion and
Politics. Let me know in which of thefe Senfes,
or whether it be in fome other Senfe, that you un-
derftand the Word, when you fay, Honour is a
Principle of Virtue. To this Akipbron replied, that
for his part, he meant it in none of thofe Senfes,
but defined Honour to be a certain Ardour of En-
thufiafm that glowed in the Breaft of a gallant Man.
Upon this, Euphravor pbferycd, it-was always ad-
mitted
PHILOSOPHER. 109
mitted to put the Definition in place of the thing DIAL.
defined. Is this allowed, faid he, or not ? ALC. III.
It is'. EUPH. May we not therefore fay, that a v-^v^ 1
Man of Honour is a warm Man, or an Enthufiaft?
Alciphron hearing this, declared, that fuch Exactnels
was to no purpofe, that Pedants indeed, may dif-
pute and define, but could never reach that high
Senfe of Honour which diftinguifhed the fine
Gentleman, and was a thing rather to be felt than
explained.
II. Crito perceiving that Alciporon could not bear
being prefled any farther on that Article, and wil-
ling to give fome Satisfaction to Eupbranor, faid,
That of himfelf indeed he fhould not undertake to
explain fo nice a Point; but he would retail to them
part of a Converfation he once heard between Ni-
cander a Minute Philofopher, and Menecles a Chrif-
tian, upon the fame Subject, which was for Sub-
ftance as follows. M. From what Principle are
you Gentlemen virtuous ? N. From Honour. We
are Men of Honour. M. May not a Man of Ho-
nour debauch another's Wife, or get drunk, or fell
a Vote, or refufe to pay his Debts, without leflen-
ingor tainting his Honour? TV. He may have the
Vices and Faults of a Gentleman: But is obliged
to pay Debts of Honour, that is, all fuch as are
contracted by Play. M. Is not your Man of Ho-
nour always ready to refent Affronts, and engage in
Duels ? N. He is ready to demand and give Gentle-
man's Satisfaction upon all proper Occafions. M.
It mould feem by this Account, that to ruin Tradef-
men, break Faith to one's own Wife, corrupt ano-
ther Man's, take Bribes, cheat the Public, cut a
Man's Throat for a Word, are all Points confif-
tcnt with your Principle of Honour. N. It cannot
be denied that we are Men of Gallantry, Men of
F-...
no TH E Mi N UT t
DIAL. Fire, Men who know the World, and all that,
III. -M. It feems therefore that Honour among Infidels
* v*- 1 ' is like Honefty among Pirates : fome thing con-
fined to themfelves, and which the Fraternity per-
haps may find their Account in, but every one elfe
fhould be on his guard againft. By this Dialogue,
continued Crito, a Man who lives out of the grand
Monde^ may be enabled to form fome Notion of
tyhat the World calls Honour, and Men of Honour.
EUPH. I mud intreat you not to put me off with
Meander's Opinion, whom I know nothing of:
but rather give me your own Judgment, drawn from
your own Obfervation upon Men of Honour. CRL
If I muft pronounce, I can very fincerely allure you
that by all I have heard or feen, I could never find,
that Honour, confidered as a Principle diftinct from
Confcience, Religion, Realbn and Virtue, was
more than an empty Name. And I do verily be-
lieve, 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 Famion, (being
of the reputable Kind) if not to a Confcience early
imbued with religious Principles, and afterwards re-
taining a Tin&ure from them, without knowing
it. Thefe two Principles feem to account for all
that looks like Virtue in thofe Gentlemen. Your
Men of Famion, 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 Honour, and affect to be called
Men of Honour, rather than confcientious or honeft
Men. But, by all that I could ever obferve, this
fpecious Character, where there is nothing of Con-
fcience or Religion underneath, to give it Life and
Subftance, is no better than a Meteor or painted
Cloud. EUPH. I had a confufed Notion that
Honour was fomething nearly connected with Truth :
and
PHILOSOPHER. in
and that Men of Honour were the greateft Ene- DIAL.
rnies to all Hypocrify, Fallacy, and Difguife. CRI. III.
So far from that, an Infidel, who fets up for the
niceft Honour, (hall, without the lead grain of
Faith or Religion, pretend himfelf a Chriftian,
take any Teft, join in any Act of Worlhip, kneel,
pray, receive the Sacrament to ferve an Intereft.
The fame Perfon, without any Impeachment of his
Honour, fhall moft 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 con-
vinceth the whole World of this as foon as he gets
her in his Power, and her Fortune, for the fake of
which this Man of untainted Honour makes no
Scruple to cheat and lye. EUPH. We had a No-
tion here in the Country, that it was of all things
moft odious, and a Matter of much Risk and
Peril, to give the Lye to a Man of Honour. CRI.
It is very true. He abhors to take the Lye, but
not to tell it.
III. Akipbroti) having heard all this with great
Compofure of Mind and Countenance, fpake as
follows. The Word Free-thinker, as it compre-
hends Men of very different Sorts and Sentiments,
cannot, in a ftrict Senfe, be faid to conftitute one
particular Sect, holding a certain Syftem of pofitive
and diftinct Opinions. Though it muft be owned,
we do all agree in certain Points of Unbelief, or
negative Principles, which agreement in fome Senfe,
unites us under the common Idea of one Sect. But
then thofe negative Principles, as they happen to
take Root in Men of different Age, Temper, and
Education, do produce various Tendencies, Opi-
nions, and Characters, widely differing one from
another.
H2 THE Mi N u T E
DIAL, another. You are not to think, that our greateft
III. Strength lies in our greateft Number, Libertines,
and mere Men of Honour : No : we have among
us Philofophers of a very different Character, Men
of curious Contemplation, not governed by fuch
grofs things as Senie and Cuftom, but of an ab-
ftracled 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 felfifh
thing to be virtuous through Fear or Hope. The
Notion of a Providence, and future State of Re-
wards and Punifhments, may indeed tempt or icare
Men of abject Spirit into Practices contrary to the
natural Bent of their Souls, but will never produce
a true and genuine Virtue. To go to the Bottom of
things, to analyfe Virtue into its firft Principles,
and fix a Scheme of Morals on its true Bafis, you
muft underftand, that there is an Idea of Beauty
natural to the Mind of Man. This all Men defire,
this they are pleafed and delighted with for irs own
fake, purely from an Inftinct of Nature. A Man
needs no Arguments to make him difcern and ap-
prove what is beautiful : it ftrikes at firft Sight, and
attracts without a Reafon. And as this Beauty is
found in the Shape and Form of corporeal Things ;
fo alfo is there analogous to it, a Beauty of another
Kind, an Order, a Symmetry, and Comelinefs in
the moral World. And as the Eye perceiveth the
one, fo the Mind doth, by a certain interior Senfe,
perceive the other, which Senfe, Talent, or Faculty,
is ever quickdt and purelt in the nobleft Minds.
Thus as by Sight I difcerr, the Beauty of a Plant or
an Animal, even fothe Mind apprehends the moral
Excellence, the Beauty, and Decorum of Juftice
and Temperance. And as we readily pronounce a
Drefs becoming, or an Attitude graceful, we can,
with
PHILOSOPHER. 113
with the fame free untutored Judgment, at once DIAL.
declare, whether this or that Conduct or Action III.
be comely and beautiful. To relifh this kind of -v
Beauty, there muft be a delicate and fine Tafte :
But where there is this natural Tafte, nothing
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 Senfe in
every Creature that hath Rcafon. All rational Beings
are by nature focial. They are drawn one towards
another by natural Affections. They unite and in-
corporate into Families, Clubs, Parties and Com-
monwealths by mutual Sympathy. As by means
of the fenfitive Soul, our feveral diftinct Parts and
Members do confenc towards the animal Functions,
and are connected in one Whole : Even fo, the
feveral Parts of thefe rational Syftems, or Bodies
Politic, by virtue of this moral or interior Senfe,
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 Society,
that Propenfion towards doing good to our Kind,
that Gratulation and Delight in beholding the vir-
tuous Deeds of other Men, or in reflecting on our
own. By Contemplation of the Fitnefs and Order
of the Parts of a moral Syftem, regularly operating,
and knit together by benevolent Affections, the
Mind of Man attaineth to the higheft Notion of
Beauty, Excellence, and Perfection. Seized and
rapt with this fublime Idea, our Philofophers do
infinitely defpife and pity whoever mail propofe or
accept any other Motive to Virtue. Intereft is a
mean ungenerous thing, deftroying the Merit of
Virtue: and Falfhood of every kind is inconliftent
with the genuine Spirit of Philofophy. CRl. The
Love therefore that you bear to moral Beauty, and
your Paffion for abftracted Truth, will not furfer
I you
H4 THE MINUTE
DIAL, you to think with Patience of thofe fraudulent Im-
III. pofitions upon Mankind, Providence, the Immor-
*^*V^ tality of the Soul, and a future Retribution of
Rewards and Punifhments ; which under the Notion
of promoting, do, it feems, deftroy all true Virtue,
and at the fame time contradict and difparage your
noble Theories, manifeftly tending to the Pertur-
bation and Difquiec of Mens Minds, and filling
them with fruitlefs Hopes, and vain Terrors. ALC.
Mens firft Thoughts and natural Notions are the
belt in moral Matters. And there is no need that
Mankind fhould be preached, or reafoned, or
frightened into Virtue, a thing fo natural and con-
genial to every Human Soul. Now if this be the
Cafe, as it certainly is, it follows that all the Ends
of Society are fecured without Religion, and that an
Infidel bids fair to be the moft virtuous Man, in a
true, fublime, and heroic Senfe.
*- )\.
IV. EUPH. O Akiphron ! while you talk, I feel
an Affection in my Soul, like the Trembling of
one Lute upon ftrikingthe unifon Strings of another.
Doubtlefs there is a Beauty of the Mind, a Charm
in Virtue, a Symmetry and Proportion in the moral
World. This moral Beauty was known to the
Ancients by the Name of Hone/turn^ or ro xaXev.
And in order to know its Force and Influence, it
may not be amifs to inquire, what it was under-
ftood to be, and what Light it was placed in by
thofe who firft con fidered it, and gave it a Name.
To y.aXov, according to Ariftotle, is the iTrarvsrov,
or laudable : according to Plato, it is the rfc^u, or
to$Xi,uov, pleafant, or profitable, which is meant
with refpect 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
beyond the bare Action itfelf, to regard the Opinion
of
PHILOSOPHER. 115
of others concerning it ? ALC. It is. EUPH.
And whether this be a fufficient Ground or Prin-
ciple of Virtue, for a Man to act upon, when he
thinks himfelf removed from the Eye and Obfer-
vation of every other intelligent Being ? ALC. It
feems not. EUPH. Again, I ask whether a Man,
who doth a Thing plcafant or profitable as fuch,
mud not be fuppofed to forbear doing it, or even,
to do the contrary, upon the profped: of greater
Pteafure or Profit? ALC. He muft. EUPH.
,J)oth it not follow from hence, that the Beauty of
Virtue, or TO xaXov, in either Ariflotle^ or Plato's
Senfe, is not a fufficient Principle or Ground, to
engage fenfual and worldly-minded Men in the
Pradiceof it? ALC. What then ? EUPH. Why,
then it will follow that Hope of Reward and Fear
of Punilhment are highly expedient to caft the
Balance of Pleafant and Profitable on the Side of
Virtue, and thereby very much conduce to the Be-
nefit of Human Society. Alcipbron upon this ap-
pealed : Gentlemen, laid he, you are Witnefles of
this unfair Proceeding of Euphrancr, who argues
againft us, from Explications given by Plato and
Arijlotle of the Beauty of Virtue, which are things
we have nothing to fay to ; the Philofophers of our
Sect abftradting from all Praife, Pleafure, and In-
tereft, when they are enamoured and tranfported
with that fublime Idea. I beg Pardon, replied
Eupbranor, for fuppofing the Minute Philofophers
of our Days think like thofe ancient Sages. But
you muft tell me, Akipbron, fince you do not think
fit to adopt the Senfe of Plato or Ariftotk, what
Senfe is it in which you underftand the Beauty of
Virtue ? Define it, explain it, make me to undcr-
ftand your Meaning, that fo we may argue about
the fame thing, without which we can never conic
to a Conclufion.
I ?. V. Al.C.
ii 6 THE MINUTE
DIAL. V. ALC. Somethings are better underftood
III. by Definitions and Defcriptions : but I have always
* -V- ' obferved, that thofe who would define, explain,
and difpute about this Point, make the leaft of it.
Moral Beauty is of fo peculiar and abftracted a na-
ture, fomething fo fubtile, fine, and fugacious, thac
it will not bear being handled arid infpecled, like
every grofs and common Subject. You will, there-
fore, pardon me, if I (land upon my Philofophic
Liberty ; and choofe rather to intrench my Self,
within the general and indefinite Senle, rather than,
by entering into a precife and particular Explicati-
on of this Beauty, perchance 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 Sun, when no body reafons up-
on it. EUPH. How fay you, Alcvphron^ is that
Notion cleared when it is not confidered ? ALC.
, I lay, it is rather to be felt than underftood, a cer-
tain je ne ffai quoi. An Object, not of the difcur-
five Faculty, but of a peculiar Scnle, which is pro-
perly called the moral Senfe, being adapted to the
Perception of moral Beauty, as the Eye to Colours,
or the Ear to Sounds. EUPH. That Men have
certain inftin&ive Senfations or Paffions from Na-
ture, which make them amiable and ufeful to each
other, I am clearly convinced. Such are a Fellow-
feeling with the DiftreiTed, a Tendernefs for our
Offspring, an Affedion towards our Friends, our
Neighbours, and our Country, an Indignation
ag.iinft things ba|e, cruel, or unjuir. Thelc Paf-
fions are implanted in the Human Soul, with feve-
r'al other Fears and Appetites, Averfions and De-
fires, fome of which are ftrongeft and upper moft
in one Mind, others in another. Should it not
therefore feem a very uncertain Guide in Morals,
for a Man to follow his Paflion or inward Feeling ?
And
PHILOSOPHER. 117
And would not this Rule infallibly lead different D IAL>
Men different ways, according to the Prevalency of jjj
this or that Appetite or Paffion ? 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 praclifed, if Men are led by Reafon and
Judgment j balancing low and fenfual Pleafures
with thofe of a higher Kind, comparing prefent
Loffes with future Gains, and the Uneaiinefs and
Difguft of every Vice, with the delightful Practice
of the oppofite Virtue, and the pleating Reflexions
and Hopes which attend it ? Or, can there be a
ftronger Motive to Virtue, than -the mewing that
confidered in all Lights it is every Man's true In-
tereft ?
VI. ALC. I tell you, Euphranor, we contemn
the Virtue of that Man, who computes and deli-
berates, and muft have a Reafon for being virtuous.
The refined Moralifts of our Seel: are ravifhed and
tranfported with the abftracl: Beauty of Virtue.
They difdain all forinfecal Motives to it ; and love
Virtue only for Virtue's fake. Oh Rapture ! Oh
Enthufiafm ! Oh the Q^iinteflence of Beauty ! Me-
thinks I could dwell for ever on this Contempla-
tion. But rather than entertain myfelf, I muft en-
deavour to convince you. Make an Experiment
on the firft Man you meet. Propofe a villanous or
unjuft A&ion. Take his firft Senfe of the Matter,
and you mall find he detefts it. He may indeed
be afterwards mifled by Arguments, or overpow-
ered by Temptation ; but his original, unpreme-
ditated, and genuine Thoughts, are juft and ortho-
dox. How can we account for this but by a moral
Senfe, which, left to itfelf, hath as quick and true
a Perception of the Beauty and Deformity of Hu-
man Actions, as the Eye hath of Colours. EUPH.
I 3 May
1 1 8 THE MINUTE
DIAL. May not this be fufHciently accounted for, by Con-
ill, fcience, Affection, Paflion, Education, Reafon,
Cuftom, Religion, which Principles and Habits,
for ought- 1 know, may be what you metaphorically
call a Moral Senfe ? ALC. What I call a Moral
Senfe, is ftrictly, properly, and truly fuch, and in
Kind different from all thoie Things you enume-
rate. It is what all Men have, though all may not
obferve it. Upon this, Euphmnor fmiled, and faid,
Atcipbron has made Difcoveries where I lead ex-
pected it. For, faid he, in regard to every other
Point, I fhould hope to learn from him : but for
the Knowledge of myfelf, or the Faculties and
Powers of my own Mind, I fhould have looked
at home. And there I might have looked Jong
enough, without finding this new Talent, which
even now after being tutored I cannot comprehend.
For Alcipbron, I muft needs fay, is too Sublime
and ^Enigmatical upon a Point, which of all others
ought to be moft clearly underftood. I have often
heard that your deepeit Adepts and oldeft Profefibrs
in Science are the obfcureft. Lyficles is young, and
fpeaks plain. Would he but favour us with his
Senfe of this Point, it might perhaps prove more
upon a Level with my Apprehenfion.
VII. Lyficles fhook his Head, and in a grave
and earnelt manner addrefied the Company. Gen-
tlemen, faid he, Alcipbron ftands upon his own
Legs. I have no part in thefe refined Notions he is
a* prefent engaged to defend. If I mull fubdue
my Pafiions, abftract, contemplate, be enamoured
of Virtue ; in a word, if I muft be an Enthufiaft :
1 owe fo much Deference to the Laws of my
Country, as to choofe being an Enthufiaft in their
way. Befides, it is better being fo for fome End
than for none. This Do&rme hath all the folid
Incon-
PHILOSOPHER. ng
Inconveniencies, without the amufing Hopes and DIAL
Profpects of the Chriftian. ALC, I never counted III.
on Lyftcks for my Second in this Point ; which af-
ter all doth not need his Affiftance or Explication.
All Subjects ought not to be treated in the fame
manner. The way of Definition and Divifion is
dry and pedantic. Befides, the Subject is fome-
times too obfcure, fometimes too fimple for this
Method. One while we know too little of a Point,
another too much, to make it plainer by Difcourfe.
CRL To hear Alcipbron talk, puts me in mind of
that ingenious Greek, who having wrapt a Man's
Brother up in a Cloke, asked him whether he knew
that Perfon ? being ready, either by keeping on,
or pulling off the Cloke, to confute his Anfwer,
whatever it mould be. For my part, 1 believe, if
Matters were fairly dated, that rational Satisfaction,
that Peace of Mind, that inward Comfort, and
confcientious Joy, which a good Chriftan finds
in good Actions, would not be found to fall more
of all the Ecftafy, Rapture, and Enthufiafm fup-
pofed to be the Effect of that high and undefcribed
Principle. In earned can any Ecftafy be higher,
any Rapture more affecting, than that which fprings
from the Love of God and Man, from a Confci-
ence void of Offence, and an inward Difcharge of
Duty, with the fecret Delight, Truft, and Hope
that attend it ? ALC. O Euphranor^ 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 vindictive
Providence ? Or how can we fuppole, the Charm
of Virtue confifts in any Pleafure, or Benefit at-
tending virtuous Actions, * without giving great
* There can never be lefs Self-enjoyment than in thefe
fuppofed wife Chara&ers, thefe felfifh computers of happinefs
and private good. Charafteriftks, Vol. 3. p. 501.
I 4 Ad van-
I2O THE MINUTE
DIAL. Advantages to the Chriftian Religion, which it
III. feems excites its Believers to Virtue by the higheft
< - v~ ' Interefts and Pleafures in Reverfion. Alas ! fhould
we grant this, there would be a Door opened to all
thole rufty Declaimers upon the Neceffity and Ufe-
fulnefs ot the great Points of Faith, the Immorta-
lity of the Soul, a Future State, Rewards and Pu-
nifhments, and the like exploded Conceits ; which,
according to our Syftcm and Principles, may per-
haps produce a low, popular, interefted Kind of
Virtue, but muft abfolutely deflroy and extinguifh
it in the fublime and heroic Senfe.
',
VIII. EUPH. What you now fay is very in-
telligible : i vvim I underftood your main Princi-
ple as well. ALC. And are you then in earned at a
Jofs ? Is it poffible you fhould have no Notion of
Beauty, or that having it you mould not know it
to be amiable, amiable I fay, in hfelf, and for it-
felf? EUPH. Pray sell me, Alcipbron, are all
Mankind agreed in the Notion of a beauteous Face ?
ALC. Beaury in Human Kind feems to be of a
more mixt and various Nature : forafmuch as the
Paffions, Sentiments, and Qualities of the Soul be-
ing feen through and blending with the Features,
work differently on different Minds, as the Sympa-
thy is more or lefs. But with regard to other
things is there no fteady Principle of Beauty ? Is
there upon Earth a Human Mind without the Idea
of Order, Harmony, and Proportion ? EUPH.
O Alcipbron* it is my Weaknels that I am apt to
be loft in Abftractions and Generalities, but a par-
ticular thing is better fuited to my Faculties. I
find it eafy to confider and keep in View the Ob-
jects of Senfe ; let us therefore try to difcover what
their Beauty is, or wherein itconOUs; and fo, by
the help of thefe fenfible things as a Scale or Lad-
der, alcenid to moral and intdhclual Beauty. Be
pleafed
PHILOSOPHER. 121
pleafed then to inform me, what it is we call Beauty DIAL.
in the Objects of Senfe ? ALC. Every one knows III.
Beauty is that which pleafes. EUPH. There is
then Beauty in the Smell of a Role, or the Talte
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 thac which
pleafeth. ALC. 1 grant it cannot. EUPH.
How then fhail we limit or define it ? Altiphron,
after a fhort Paufe, faid, that Beauty confifted in a
certain Symmetry 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 Pro-
portions 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, con-
fifts 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 Size and Shape ? ALC.
They are. EUPH. And to make the Propor-
tions juft, muft not thofe mutual Relations of Size
and Shape in the Parts be fuch, as fhall make the
whole compleat and perfect in its Kind ? ALC. I
grant they muft. EUPH. Is not a thing faid to
be perfect in its Kind, when it anfwers the End for
which it was made ? ALC. It is. EUPH. The
Parts therefore, in true Proportions muft be fo re-
lated, and adjufted to one another, as that they may
beft confpire to the Ufe and Operation of the
Whole. ALC. It feems fo. EUPH. But the
comparing Parts one with another, the confidering
them as belonging to one Whole, and the refer-
ring this Whole to its Ufe or End, mould feem the
Work of Reafon : Should it not ? ALC. It mould.
EUPH. Proportions therefore are not, ftric"l!y
(peaking,
1-22 THE MINUTE
DIAL, fpeaking, perceived by the Senfe of Sight, but
III. only byReafon through the Means of Sight. ALC.
This I grant. EUPH. Confequently Beauty, in
your Senfe of it, is an Object, not of the Eye, but
of the Mind. ALC. It is. EUPH. The Eye,
therefore, alone cannot fee that a Chair is handfom,
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 fie on, think you, be reckoned well
proportioned or handfom, if it had not fuch
a Height, Breadth, Wideaefs, and was not fo far
reclined as to afford a conve-.ient Seat ? ALC. It
could not. EUPH. The Beauty, therefore, or
Symmetry 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 Effect of Judgment. It is therefore,
one thing to fee an Object, and another to difcern
its Beauty. ALC. I admit this to be true.
IX. EUPH. The Architects judge a Door to
be of a beautiful Proportion, when its Height is
double of the Breadth. But if you mould invert a
well -proportioned Door making its Breadth become
the Height, and its Height the Breadth, the Fi-
gure would ftill be the fame, but without that
Beauty in one Situation, which it had in another.
What can be the Caufe of this, but that in the
forementioned Suppofuion, the Door would not
yield a convenient Entrance to Creatures of a hu-
man Figure ? But, it in any other Part of the Uni-
verfe, there mould be fuppofed rational Animals
of an inverted Stature, they muft be fuppofed to
invert the Rule for Proportion of Doors : and to
them that would appear beautiful, which to us was
diftgreeable, ALC. Againft this I have no Ob-
jection.
P H T L O S O P H E R.
jedtion. EUPH. Tell me, ALiphron, is there not
ibmething truly decent and bea-itifu 1 in D;efs ?
jiLC. Doubtlefs there is. EUPH. Are any like-
lier to ,>.>,! ve us an Idea of this B-jau'y in Drels, than
Painters and Sculptors, whofe proper Bufine/s and
Study it is, to aim at graceful Reprelenrarions ?
ALC. I believe not. EUPH. Let us then examine
the Draperies of the great Matters in thefe Arts :
How, for inftance, they u.^ to clothe a Matron,
er a Man of Rank. Caft an Eye on thofe Fi-
gures : (faid he, pointing to fome Prints after
Raphael and Guido, that hung upon the Wall)
what Appearance, do you think, an Englifh Cour-
tier or Magiftrate, with his Gothic, fuccin&, plaic-
cd Garment, and his full-bottom'd 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
iuch a variety of natural, eafy, and ample Folds ;
that cover the Body without incumbenng it, and
adorn without altering the Shape ? ALC. Truly,
I think they muft make a very ridiculous Appear-
ance. EUPH. And what do you think this pro-
ceeds from ? Whence is it that the Eaftern Nati-
ons, the Greeks^ and the Romans, naturally ran in-
to the moil becoming Dreflcs ; while our Gothic
Gentry, after fo many Centuries racking their In-
ventions, mending, and altering, and improving,
and whirling about in perpetual Rotation of Fafhi-
ons, have never yet had the Luck to ftumble on
any that was not abfurd and ridiculous ? Is it not
from hence, that irrftead of conluking Ufe, Reafon,
and Convenience, they abandon them lei ves to
Fancy, the unnatural Parent of Moniters ? Where-
as the Ancients, confidering the Ufe and End of
Drefs, made it fubfervient to the Freedom, Eafe,
and
124 TH E MINUTE
and Convenience of the Body, and, having no
Notion of mending or changing the natural Shape,
they aimed only at mewing it with Decency and
Advantage. And, if this be fo, are we not to
conclude that the Beauty of Drefs depends on its
Subferviency 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 respective Beauties of a
Horfe and a Pillar. Virgil's Defcription of the
former is,
. I Hi ardua cervix ',
Argutumque caput^ brews ahus, obefaque terga^
Luxuriatque tons animofum peftus.
Now I would fain know, whether the Perfections
and Ufes of a Horfe may not be reduced to thefe
three Points, Courage, Strength, and Speed ? and
whether each of the Beauties enumerated doth not
occafion, or betoken one of thefe Perfections ? After
the fame manner, if we inquire into the Parts and
Proportions of a beautiful Pillar, we mall perhaps
find them anfwer to this fame Idea. Thole who
have confidered the Theory of Architecture, tell
us *, the Proportions of the three Grecian Orders
were taken from the Human Body, as the moft
beautiful and perfect Production of Nature. Hence
were derived thole graceful Ideas of Columns,
which had a Character of Strength without Clumfi-
nefs, or of Delicacy without Weaknefs. Thofe
beautiful Proportions were, I fay, taken originally
from Nature, which, in her Creatures, as hath
been already obferved, refcrreth them to fome End,
. i i >.'
* See the learned Patriarch of Aquihia* Commentary on
VitruvittSy 1. 4. c. i.
Ufe.
'
PHILOSOPHER. 125
Ufe, or Defign. The Gonfiezza alfo, or Swelling, DIAL
and the Diminution of a Pillar, is it not in fuch III.
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
proportioned as to feem great but not heavy, light
but not little ; inafmuch as a Deviation into either
Extreme would thwart that Reafon and Ufe of
Things, wherein their Beauty is founded, and to
which it is fubordinate ? The Entablature, and all
its Parts and Ornaments, Architrave, Freeze,
Cornice, Triglyphs, Metopes, Modiglions, and the
reft, have each an Ufe, or Appearance of Ufe, in
giving Firmnefs and Union to the Building, in
protecting it from the Weather, and cafting off the
Rain, in reprefenting the Ends of Beams with their
Intervals, the Production of Rafters, and fo forth.
And if we confider the graceful Angles in Fron-
tifpieces, the Spaces between the Columns, or the
Ornaments of their Capitals; fhall we not find,
that their Beauty rifeth from the Appearance of
Ufe, or the Imitation of natural Things, whofe
Beauty is originally founded on the fame Principle?
which is, indeed, the grand Diftinftion between
Grecian and Gotbic Architecture , the latter being
fantaftical, and for the mod part founded neither in
Nature, nor in Reafon, in Neceflity nor Ufe, the
Appearance of which Accounts for all the Beauty,
Grace, and Ornament of the other. CRL What
JLuphranor hath faid confirms the Opinion I always
entertained, that the Rules of Architecture were
founded, (as all other Arts which flourifhed among
the Greeks) in Truth, and Nature, and good Senfe.
But the Ancients, who, from a thorough Confide-
ration of the Grounds and Principles of Art,
formed their Idea of Beauty, did not always con-
fine themfelves ftrictly to the fame Rules and Pro-
portions :
THE MINUTE
DIAL, portions : But, whenever the particular Diftance,
Hi. Pofuion, Elevation, or Dimenfion of the Fabric
L- -V- ' or its Parts Teemed to require it, made no Scruple
to depart from them, without deferring 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 Sallies leem
to act without Aim or Defign ; and to be governed
by no Idea, no Reafon, or Principle of Art, but
pure Caprice, joined with a thorough Contempt of
that noble Simplicity of the Ancients, without
which there can be no Unity, Gracefulnefs, or
Grandeur in their Works ; which of Confequence
muft ferve only to disfigure and difhonour the Na-
tion, being fo many Monuments to future Ages of
the Opulence and ill Tafte of the prefent ; which,
it is to be feared, would fucceed as wretchedly and
make as mad Work in other Affairs, were Men to
follow, inftead of Rules, Precepts, and Models,
their own Tafte and firft Thoughts of Beauty.
ALC. I fhould now, methinks, be glad to fee a
little more diftinctly, the Ufe and Tendency of
this Digreffion upon Architecture. EUPH. Was
not Beauty the very thing we inquired after ? ALC.
It was. EUPH. What think you, Alciphron, can
the Appearance of a Thing pleafe at this Time, and
in this Place, which plealecJ two thoufand Years ago,
and two thoufand Miles ofr^ without fome real
Principle of Beauty ? ALC. It cannot. EUPH.
And is not this the Cafe with refpect to a juft Piece
of Architecture ? ALC. No body denies it. EUPH.
Architecture, the noble Offspring of Judgment
and Fancy, was gradually formed in the moft polite
and knowing Countries of A/ia, Egypt, Greece and
Italy. It was cherilhed and efteemed by the moft
flourifhing States, and moft renowned Princes,
who
PHILOSOPHER. 127
who with vaft Expence improved and brought it DIAL
to Perfection. It feems, above all other Arcs, III.
peculiarly converfant about Order, Proportion,
and Symmetry. May it not therefore be fuppofed
on all Accounts, moil likely to help us to fome
rational Notion of the je ne fyai qzwi in Beauty ?
And, in effect, have we not learned from this Di-
greffion, that as there is no Beauty without Pro-
portion, fo Proportions are to be efteemed juft and
true, only as they are relative to fome certain Ufe
or End, their Aptitude and Subordination 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
Syftem, formed, connected, and governed by
Chance, Fate, or any other blind unthinking Prin-
ciple ? Forafmuch as 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 Fitnefs of Proportion, from whence Beauty
fprings. ALC. May we not fuppofe a certain vital
Principal of Beauty, Order, and Harmony dif-
fufed throughout the World, without fuppofing
a Providence infpecting, punifhing, and rewarding
the moral Actions of Men ? Without fuppofing the
Immortality of the Soul, or a Life to come ; in a
word, without admitting any Part of what is com-
monly called Faith, Worfhip, and Religion ? CRT.
Either you fuppofe this Principle intelligent, or not
intelligent : If the latter, it is all one with Chance,
or Fate, which was juft now argued againft : IF
the former, let me intreat Alciphron to explain to
me, wherein confifts the Beauty of a moral Syftem,
with a fupreme Intelligence at the head of it, which
neither protects the Innocent, punifhes the Wicked,
nor
128
THE MIN UT
DIAL, rewards the Virtuous ? To fuppofe indeed a Society
III. of rational Agents acting under the Eye of Provi-
u v-* ' dence, concurring in one Defign to promote the
common Benefit of the Whole, and conforming
their Adlions to the eftablifhed Laws and Order of
the Divine Paternal Wifdom : Wherein each par-
ticular Agent (hall not confider himielf 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
Religion : And where every one's true Intercft is
combined with his Duty : To fuppofe this would
be delightful : On this S'jppofition, a Man need be
no Stoic or Knight-errant, to account for his Vir-
tue. In fuch a Syftem Vice is Madnefs, Cunning
is Folly, Wifdom and Virtue are the fame Thing,
where, notwith (landing 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
ftraight that which is crooked, and in the laft A6t,
wind up the whole Plot, according to the exadleft
Rules of Wifdom and Juftice. In fuch a Syftem or
Society, governed by the wifeft Precepts, enforced
by the higheft Rewards and Difcouragements, it is
delightful to confider, how the Regulation of Laws,
the Diftribution of Good and Evil, the Aim of
moral Agents, do all confpire in due Subordination
to promote the nobleft End, to wit, the compleat
Happinefs or Well-being of the Whole. In con-
templating the Beauty of fuch a moral Syftem, we
may cry out with the Pfalmift, Very excellent Things
ere fpoken of .tbtc, tbou City of God.
XI. In a Syftem of Spirits, fubordinate to the
Will, and under the Direction, of the Father of
Spirits, governing them by Laws and conducting
them
PH i LOSO PU E R* 129
them by Methods fuitable to wife and good Ends, DIAL.
there will be great Beauty. But in an incoherent for- III.
tuitous Syftem, governed by Chance, or in a blind
Syftem governed by Fate, or in any Syftem where
Providence doth not prefide, how can Beauty be,
which cannot be without Order, which cannot be
without Defign ? When a Man is confcious that
his Will is inwardly conformed to the Divine Will,
producing Order and Harmony in the Univerfe,
and conducting the whole by the jufteft Methods
to the belt End : This gives a beautiful Idea. But
on the other hand, a Confcioufnefs of Virtue over-
looked, neglected, diftrefied by Men, and not re-
garded or rewarded by God, ill-ufed in this World,
without Hope or Profpect of being better ufed in
another, I would fain know, where is the Pleafure
of this Reflexion, where is the Beauty of this Scene?
Or, how could any Man, in his Senfes, think the
fpreading fuch Notions the way to fpread or pro-
pagate Virtue in the World ? Is it not, I befeech
you, an ugly Syftem 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 Sight to fee an honeft Man peeled
by Sharpers, to lee virtuous Men injured and del-
pifed while Vice triumphed ? An Enthufiaft may
entertain himfelf with Vifions and fine Talk about
fuch a Syftem 5 but when it comes to be confidcred
by Men of cool Heads, and clofe Reafon, I believe
they will find no Beauty nor Perfection in it ; nor
will it appear, that fuch a moral Syftem can pofii-
bly come from the fame Hand, or be of a piece
with the natural, throughout which there flbincs fo
much Order, Harmony, and Proportion. ALC.
Your Difcourfe ferves to confirm me in my Opi-
nion. You may remember, I declared, that touch-
ing this Beauty of Morality in the high Senfe, a
K Man's
* 30 THE MINUTE
DIAL. Man's firft Thoughts are beft ; and that, if we
III. pretend to examine, and infpect, and reafon, we
v*r>y>*/ are in danger to lofe Sight of it * That in fa6fc
there is fuch a Thing cannot be doubted, when we
confider that in thefe Days fomc of our Philofophers
have a high Senfe of Virtue, without the leaft No-
tion of Religion, a clear Proof of the Ufefulnels
and Efficacy of our Principles !
XII. CRL Not to difpute the Virtue of
Minute Philofophers, we may venture to call its
Caufe in queftion, and make a doubr, whether it
be an inexplicable Enthufiaftic Notion of Moral
Beauty, or rather, as to me it feems, what was al-
ready affigned by Eupbranor, Complexion, Cuftom,
and Religious Education ? But, allowing what Beau-
ty you pleafe to Virtue in an Irreligious Syftem,
it cannot be lefs in a Religious, unlefs you will fup-
pofe that her Charms diminifh as her Dowry in-
creafeth. The Truth is, a Believer hath all the
Motives from the Beauty of Virtue in any Senfe
whatfoever that an Unbeliever can poffibly have,
befides other Motives which an Unbeliever hath not.
Hence it is plain, that thole of your Seel, who
have moral Virtue, owe it not to their peculiar Te-
nets, which ferve only to leflen the Motives to Vir-
tue. Thole therefore, who are good, are lefs good,
and thofe who are bad are more bad, than they
would have been were they Believers. RUPH. To
me it feems, thole heroic infidel Inamorato's of
abftraclcd Bqauty are much to be pitied, and much
to be admired. Lyficles* hearing this, faid with
fome Impatience.; Gentlemen, You (hall have my
* Men? firft Thoughts on moral Matters are generally
better than their f^onJ.: their natural Notions better thao
thofe refined by Study. Charadlsrillics, Vol. i. p. 13.
.
whole
PHILOSOPHER*
whole Thoughts upon this Point plain and frank.
All that is faid about a Moral Senfe, or Moral
Beauty, in any Signification, either of dkipbron or
Euphranor^ or any other, I take to be at bottom
mere Bubble and Pretence. The /caXov and the
TfpsTroy, the beautiful and the decent, are Things
outward, relative, and fuperficial, which have no
Effect in the dark, but are fpecious Topics to dif-
courfe and expatiate upon, as fome formal Preten-
ders of our Sect, though in other Points very Or*
thodox, are ufed to do. But mould one of them
get into Power, you would find him no fuch Fool
as Eupbranor imagines. He would foon mew he
had found out, that the Love of one's Country is a
Prejudice : That Mankind are Rogues 'and Hypo-
crites, and that it were Folly to facrifice one's felf
for the fake of fuch : That all 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. Benevolence to Mankind is perhaps pre-
tended, but Benevolence to hirnfelf is practised by
the Wife. The livelier Sort of our Ph'ilojbpnefs
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. CRL
Whatever may be the Effect of pure' Theory upon
certain felecl Spirits, of a peculiar Make, or in fome
other Parts of the World ; I do verily think th;ic
in this Country of ours, Reafon, Religion, Law,
are all together little enough to fubdue the outward
to the inward Man; and that it mud 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 inclined than others, there being in the
Make of an Englifli Mind a certain Gloom and
Eagernels, which carries to the fad Extreme ; Re-
K 2 ligion
132 H & MINUTE
DIAL, ligion to Fanaticifm ; Free-thinking toAtheiftn^
HI. Liberty to Rebellion : Nor Ihould we venture to
v' be governed by Tafte, even in Matters of lefs
Coniequence. The beautiful in Drefs, Furniture,
and Building, is, as Euphranor hath obferved, fome-
thing real and well grounded : And yet our Eng-
lijh do not find it out of themfelves. What
wretched Work do they and other Northern Peo-
ple make, when they follow their own Tafte of
Beauty in any of thefe Particulars, inftead of ac-
quiring 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 xaXov will be the leading Idea
of the many, who have quick Senfes, ftrong pafli-
ons, and grofs Intellects.
XIII. ALC. The fewer they are, the more
ought we to efteem and admire fuch Philofo-
phers, whofe Souls are touched and tranfported
with this fubhme Idea. CRT. But then one might
expect from fuch Philofophtrs, fo much good Senfe
and Philanthropy, as to keep their Tenets to them-
felves, and confider their weak Brethren, who are
more ftrongly affected by certain Senles and Noti-
ons of another Kind, than that of the Beauty of
pure difinterefted Virtue. Cratylus^ a Man preju-
diced againft the Chriftian Religion, of a crazy
Conftitution, of a Rank above moft Mens Ambi-
tion, and a Fortune equal to his Rank, had little
Capacity for fenfual Vices, or Temptation to dif-
honeft ones. Cratylus having talked himfelf, or
imagined that he had talked himfelf, into a Stoical
Enthufufm about the Beauty of Virtue, did, under
the Pretence of making Men heroically virtuous,
endeavour to deftroy the Means of making them
realbnably
PHILOSOPHER. 133
reafonably and humanly fo : A clear Inftance, that DIAL.
neither Birrh nor Books nor Converfation can in- ill.
troduce a Knowledge of the World into a conceit-
ed Mind, which will ever be its own Object, and
contemplate Mankind in its own Mirrour ! ALC.
Cratylus was a Lover of Liberty, and of his Coun-
try, and had a mind to make Men incorrupt and
virtuous, upon the pureit and moft difinterefted
Principles. CR1. It is true, the main Scope of
all his Writings (as he himfelf tells us) was to af-
fert the Reality of a Beauty and Charm in moral as
well as in natural Subjects : to demonftrate a Tafte,
which he thinks more effectual than Principle : to
recommend Morals on the fame Foot with Manners :
and fo to advance Philofbphy on the very Foun-
dation of what is called agreeable and polite. As
for religious Qualms, the Belief of a future State
of Rewards and Punifhments, and fuch Matters,
this great Man (ticks not to declare, that the libe-
ral, polifhed, and refined Part of Mankind muft
needs confider them only as Children's Tales and
Amufements of the Vulgar. For the fake therefore
of the better Sort he hath, in great Goodnefs and
Wifdom, thought of fomething elfe, to wit, a Tafte
or Relifh : this he allures us, is at laft what will
influence : Since according to him whoever has any
Imprefiion of Gentility (as he calls it) or Politeneis,
is ib acquainted with the Decorum and Grace of
Things, as to be readily tranfported with the Con-
templation thereof*. His Conduct feems juft as
wile, as if a Monarch fhould give our, 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 10 doing Men would
* See Charafteriftics, Vol. III. Mifcel. 5. cap. 3. and
Mifcel. 3. cap. 2.
K 3 taftc ,
134 T* IE MINUTE
DIAL, tafte the pure Delight which refults from Order
III. and Decorum. ALC. After all, is it not true that
V-^*V>^ certain ancient Philofophers, of great Note, held
the fame Opinion with Cratylus^ declaring that he
did not come up to the Chara6fcer, or deferve the
Title of a good Man, who practiced 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.
driftotle * diftinguifheth between two Charac-
ters of a good Man, the one he calleth et^afe
or fimply good, the other y*a\os xaya^or, from
whence the Compound Term y.aXcxa 7-/a, which
cannot, perhaps, be rendered by any one Word in
our Language. But his Senfe is plainly this :
ayaSor 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, Honours, 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 unjuft Man,
nor an Intemperate can be at all the better for the
Ufe of them, any more than a fick Man for ufing
the Nourimment proper for thofe who are in
Heahh. But xaXor xaya&cV is that Man in whom
are to be found all Things worthy and decent and
laudable, purely as fuch, and for their own fake,
and who practifeth Virtue from no other Motive
but the foleLbveof her own innate Beauty. That
Philofopher obferves likewife, that there is a cer-
tain political Habit, fuch as the Spar fans and others
had, who thought Virtue was to be valued and
pradifed on account of the natural Advantages
* Ethic, ad Eudemum, lib. 7. cap. ult.
dug
PHILOSOPHER. 135
that attend it. For which Reafon he adds, They DIAL.
are indeed good Men, but they have not the III.
xaKoy-ayaQ-'ct, or fupreme confummate Virtue. From --v-
hence it is plain that, according to Ariftotle^ a
Man may be a good Man without believing Virtue
its own Reward, or being only moved to Virtue
by the Senfe of moral Beauty v It is alfo plain that
he diftinguifheth the political Virtue of Nations,
which the Public is every where concerned to main-
tain, from this ibblime and fpeculative Kind. It
might alio be obfcrved, that his exalted Idea did
coniirt with fuppofing a Providence, which infpecls
and rewards the Virtues of the bed Men. For,
faith he in another Place*, if the Gods have any
Care of Human Affairs, as it appears they have,
it mould feem reafonable to fuppofe, that they are
moft delighted with the mod excellent 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 Philofopher obferves -f-, that the Bulk of Man-
kind are not naturally difpoied to be awed by
Shame, but by Fear : nor to abftain from vicious
Practices, on account of their Deformity, but only
of the Punimment which attends them. And
again ^, he tells us, that Youth, being of itfelf
averfe from Abftinence and Sobriety, mould be un-
der the Reftraint of Laws regulating their Educa-
tion and Employment, and that the fame Difcipline
fliould be continued even after thiey 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 Force
than Reafon, and are influenced rather by Penalties,
than the Beauty of Virtue ; Zflplats n irS
* Ad Nicom. I. 10. c. 8. f Ibid. c. 9. J Ibid.
K 4 From
i 3 6
THE Mi NUTE
DIAL. From all which it is very plain, what Ariftotlt
III. would have thought of thofe, who mould go about
to leflen or deftroy the Hopes and Fears of Man-
kind, in order to make them virtuous on this fule
Principle of the Beauty of Virtue.
XIV. ALC. But, whatever the Stagirite and
his Peripatetics might think, is it not certain the
Stoics maintained this Doctrine in its higheft Senfe,
afTerting the Beauty of Virtue to be all-fufficient ;
that Virtue was her own Reward ; that this alone
could make a Man happy, in fpite of all thofe
things which are vulgarly efteemed the greatelt
"Woes and Miferies of Human Life ? And all this
they held at the fame time that they believed the
Soul of Man to be of a corporeal Nature, and in
Death difiipated like a Flame or Vapour. CRI.
It muft be owned, the Stoics fometimes talk, as if
they believed the Mortality of the Soul. Seneca,
in a Letter of his to Lucilius, fpeaks much like a
Minute Philofopher, in this Particular. But in fe-
veral other Places, he declares himfelf of a clear
contrary Opinion, affirming, that the Souls of Men
after Death mount aloft into the Heavens, look
down upon Earth, entertain themfelves with the
Theory of Celeitial Bodies, the Courfe of Nature,
and the Converfation of wife and excellent Men,
who having Jived in diftant Ages and Countries
upon Earth, make one Society in the other World.
It muft alfo be acknowledged, that Marcus Antoni-
nus fometimes fpeaks of the Soul as perifhing or
difiblving into its Elementary Parts : But it is to
be noted, that he diftinguifheth three Principles in
the Compofition of Human Nature, the e-w/za,
*> * Body, Soul, Mind, or as he other-
* L. 3. c. 16.
wife
PHILOSOPHER. 137
wife exprefleth himfelf <ragx./a, urveujuanov, and DIAL.
yjygjuiomov, Flefh, Spirit, and governing Principle. II L
What he calls the -^u^r}, or Soul, containing the ^s~y~*-
brutal Part of our Nature, is indeed reprefented as
a Compound diflbluble, and actually diflblved by
Death : But the vV, or TO nyg/movixov, the Mind or
ruling Principle, he held to be of a pure celeftial
Nature, &scO a Trco-Traor/aa a Particle of God, which
he fends back intire to the Stars and the Divinity.
Befides, among all his magnificent Lefibns and
fplendid Sentiments, 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 Soul of the
World, but in the ftrict Senfe of a Providence in-
fpedling and taking care of Human Affairs *. The
Stoics therefore, though their Stile was high, and
often above Truth and Nature, yet it cannot be
faid, that they fo refolved every Motive to a vir-
tuous Life into the fole Beauty of Virtue, as to
endeavour to deftroy the Belief of the Immortality
of the Soul and a diftributive Providence. After
all, allowing the difinterefted Stoics (therein not un-
like our modern Quietifts) to have made Virtue its
own fole Reward, in the moft rigid and abfolute
Senfe, yet what is this to thofe who are no Stoics ?
If we adopt the whole Principles of that Seel, ad-
mitting their Notions of Good and Evil, their ce-
lebrated Apathy, and, in one word, letting up for
compleat Stoics, we may pofiibly maintain this
Doctrine with a better Grace : at lead it will be of
a piece, and confident with the Whole. But he
who (hall borrow this fplendid Patch from the
Stoics, and hope to make a Figure by inferring it
in a Piece of modern Compofition, feafoned with
the Wit and Notions of thefc Times, will indeed
* Marc. Antonin. 1. 2. . 11.
make
i~8 THE MINUTE
DIAL, make a Figure, but perhaps it may not be-in the
HI Eyes of a wife Man the Figure he intended.
XV. Though it muft be owned, the prefent Age
is very indulgent to every thing that aims at pro-
fane Rallery ; which is alone fufficient to recom-
mend any fantaftical Compofmon to the Public.
You may behold the Tinfel of a modern Author
pafs upon this knowing and learned Age for good
Writing ; affected Strains for Wit 5 Pedantry for
Politenefs ; Obfcurities for Depths ; Ramblings for
Flights j the mod aukward Imitation for original
Humour ; and all this upon the fole Merit of a
little artful Profanenefs. ALC. Every one is not
alike pleafed with Writings of Humour, 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 Rallery and
Wit.' The Truth is, the various Talk of
Readers requireth various Kinds of Writers. Our
Sect hath provided for this with great Judgment.
To profelyte the graver Sort we have certain pro-
found Men at Reafon and Argument. For the
Coffee-houfes and Populace, we have declaimers of
a copious Vein. Of fuch a Writer it is no Re-
proach to fay, fuit lutulentm j he is the fitter for
his Readers. Then, for Men of Rank and Po-
litenefs, we have the fineft and witdeft Raiileurs in
the World, whofe Ridicule is the fure Teft of
Truth. EUPH. Tell me, Alcipbron, are thofe
ingenious Railkurs Men of Knowledge ? ALC.
Very knowing. EUPH. Do they know, for
inftance, the Coptrnican Syftem, or the Circulation
of
PHILOSOPHER. 139
of tjie Blood? ALC. One would think you judged DIAL
of our Seel, by your Country Neighbours : There Hi.
is nobody in Town but knows all thofe Poiuts.
EUPH. You believe then, Antipodes, Mountains
in the Moon, and the Motion of the Earth. ALC.
We do. EUPH. Suppofe, five or fix Centuries
ago, a Man had maintained thefe Notions among
the Beaux EJprits of an Englifo Court ; how do
you think they would have been received ? 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 mould feem, therefore,
that Ridicule is no fuch fovereign Touchftone ^nd
Teft of Truth, as you Gentlemen imagine. AL.C.
One thing we know : Our Rallery and Sarcafms
gall the black Tribe, and that is our Comfort.
C R I. There is another Thing it might be worth
your while to know : That Men in a laughing Fit
may applaud a Ridicule, which mall appear con-
temptible when they come to themfelves : witnefs
the Ridicule of Socrates by the Comic Poet, the
Humour and Reception it met with no more prpv-
ing that, than the fame will yours, to be juit,
when calmly confidered by Men of Senfe. ALC.
After all, thus much is certain, our ingenious
Men make Converts by deriding the Principles of
Religion. And, take my Word, it is the moft
fuccelsful and pleafing Method of Conviction.
Thefe Authors laugh Men out of their Religion,
as Horace did out of their Vices : Admiffi circum
frtecordia ludunt. But a Bigot cannot relilh or find
out their Wit.
XVI. CRL Wit without Wifdom, if there be
fuch. a thing, is hardly worth finding. And as for
the
1 4-O THEMINUTE
T
IAL, the Wifdom of thefe Men, it is of a Kind fo pe-
III. culiar, one may well fufpeft it. Cicero was a Man
of Senfe, and no Bigot, nevertheless he makes
Scipio own himfelf much more vigilant and vigor-
ous in the Race of Virtue, from (uppo r ing Heaven
the Prize *. And he introduceth Cato declaring, he
would never have undergone thofe virtuous Toils
for the Service of the Public, if he had thought
his Being was to end with this Life f. ALC. I ac-
knowledge Cafo, ScipiO) 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
fhould feem then, that Virtue flourifheth more than
ever among us. ALC. It mould. 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 Enthufiaftic Lovers of Virtue are not the
many of your Set, but only a few felecl: Spirits.
To which Aicipbron making no Anfwer, Crito ad-
drcffed himfelf to Euphranor : To make, faid he,
a true Ettimate 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 realbnable intertfted Virtue, of the
old Engli/h or Spartan Kind, can bear no Propor-
tion. EUPH. Tell me, Alciphron, are there not
Difeafes of the Soul, as well as of the Body ? ALC.
Without doubt. EUPH, And are not thofe
Difeafes, vicious Habits ? ALC. They are. EUPH.
* Somit. Scipionis. f De Seneftute.
, And,
PHILOSOPHER. 141
And, as bodily Diftempers are cured by Phyfic, DIAL*
thofe of the Mind are cured by Philofophy : are III.
they not? ALC. I acknowledge it. EUPH, It
feems therefore, that Philofophy is a Medicine for
the Soul of Man. ALC. It is. EUPH. How
(hall we be able to judge of Medicines, or know
which to prefer? Is it not from the Effects wrought
by them ? ALC. Doubtlefs. EUPH. Where an
Epidemical Diftemper rages, fuppofe a new Phy-
fician fliould condemn the known eftablifhed Prac-
tice, and recommend another Method of Cure :
Would you not, in proportion as the Bills of Mor-
tality increafed, be tempted to fufpect this new
Method, notwithstanding all the plaufible Difcourfe
of its abettors ? ALC. This ferves only to amufe
and lead us from the Queftion. CRL It puts me
in mind of my Friend Lamprodes, who needed but
one Argument againft Infidels. I obferved, faid he,
that, as Infidelity grew, there grew Corruption of
every kind, and new Vices. This fimple Obfer-
vation on Matter of Fact was fufficient to make
him, notwithftanding 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 endeavoured to fubftitute in place of Religion,
have had their full Courfe in the prefent Age, and
produced their Effect on the Minds and Manners of
Men. That Men are Men, is a lure Maxim : But
it is as fure that Englifhmen 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 driftides had been
baniflied, and Socrates put to death at Athens, a
Man, without being a Conjurer, might guefs what
the Beauty of Virtue could do in England. But
there
THE MINUTE
DIAL, there is ncfw neither room nor occafion for Guef-
III. fing. We have our own Experience to open our
Eyes ; which yet if we continue to keep (hut, till
the Remains of religious Education are quite worn
off from the Minds of Men ; it is to be feared we
fhall then open them wide, not to avoid, but to
behold and lament our Ruin. ALC. Be the Con-
fdquences 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 leads, I fhall follow.
EUPH. You have then a Paflion for Truth ? ALC.
Undoubtedly. EUPH. For all Truths? ALC.
For all. EUPH. To know, or to publifh 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 enraged Man
to his Sword? ALC. In fuch Cafes, common Senfe
directs one how to behave. EU P H. Common
Senfe, it feems then, mud be confulted whether a
Truth be falutary or hurtful, fit to be declared or
concealed. ALC. How ! you would have me con-
ceal and ftifle the Truth, and keep it to myfelf?
Is this what you aim at? EUPH. I only make
a plain Inference from what you grant. As
for myfelf, I do not believe your Opinions true.
And although you do, you fhould not therefore, if
you would appear confident with yourfelf, think it
nfccefiary or wife to publifh hurtful Truths. What
Service 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 can-
not reconcile the received Notions of a God and
Providence to my' Under (landing, and my Nature
abhors the Bafenefs of conniving at a Falmood.
EUPH.
PHILOSOPHER.
143
EUPH. Shall we therefore appeal to Truth, and DIAU
examine the Reafons by which you art withheld III.
from believing thefe Points-? ALC. With all my ' *~~*
Heart, but enough for the prefent. We will make
this the Subjeft of our next Conference,
THE
MINUTE
THE FOURTH DIALOGUE.
I. Prejudices concerning a Deify. II. Rules laid down
by Alciphron to be obferved in proving a God. III.
What fort of Proof be expefts. IV. Whence we
collet! the Being of other Thinking Individuals. V.
y"he fame Method a fortiori proves the Being of a
God. VI. Alciphron'j fecond Thoughts on this
Point. VII. Godfpeaks to Men. VIII. How Dif-
tance is perceived by Sight. IX. The proper Ob-
jefts of Sight at no dijlance. X. Light s^ Shades^
and Colour s^ varioujly combined form a Language.
XL The Signification of this Language learned by
Experience. XII. God explainetb hlmfelf to 'the
Eyes of Men by the arbitrary Ufe of fenfible Signs.
XIII. The Prejudice and two -fold Afpecl of a
Minute Philofopher. XIV. God prefent to Man-
kind^ informs, admonifhes^ and dire ft s them in a
fenfible manner. XV. Admirable Nature and Ufe
of this vifual Language. XVI. Minute Philo-
fhers content to admit a God in certain Senfes.
XVII. Opinion of feme, who hold that Knowledge
and Wlfdom are not properly in God. XVI II.
Dangerous Tendency of this Notion. XIX. Its
Original. XX. The Senfe of Schoolmen upon it.
XXI. Scholaftic Ufe of the Terms Analogy and
Analogical explained : Analogical Perfections of
God mifunderjiood. XX: I. God intelligent, ixife^
and good, in the proper Senfe of the Words. XXIII.
Objection from moral Evil conjidere'd. XXIV.
Men argue f; om their~oi.vii Defects againft a Deity.
XXV. Religious ff^orjhip reafonable and expedient.
I, EARLY
PHILOSOPHER.
! A R LY the next Morning, as 1 looked
out of my Window, I faw Akiphron
walking in the Garden, with all the
Signs of a Man in deep Thought.
Upon which I went down to him*
faid I, this early and profound Medita-
tion puts me in no fmall Fright. How fo! Becaufc
I mould be forry to be convinced there was no
God. The Thought of Anarchy in Nature is to
me more mocking than in Civil Life : inafmuch as
Natural Concerns are more important than Civil,
and the Bafis of all others. I grant, replied Al-
cipbron, thatfome Inconvenience may poflibly fol-
Jow from difproving a God : but as to what you
fay of Fright and Shocking, all that is nothing
but Prejudice, mere Prejudice. Men frame an Idea
or Chimaera in their own Minds, and then fall
down and worfhip it. Notions govern Mankind :
but of all Notions, that of GocPs governing the
World hath taken the deepeft Root, and fpread the
farthelt : It is therefore in Philofophy an heroica!
Atchievement to difpoflefs this imaginary Monarch
of his Government, and banifh all thofe Fears and
Spedres which the Light of Reafon alone can
dilpel >
Non radii folis> non lucida tela dlel
Difeutiunt, fed Nature fpecies raticque *.
My Part, faid I, (hall be to (land by, as I have
hitherto done, and take Notes of all that pafieth
during this memorable Event : while a Minute Phi-
lofopher not fix Foot high attempts to dethrone the
Monarch of the Univerfe. Alas ! replied
Lucretius.
Arguments
THE MINUTE
Arguments are not to be meafured by Feet and
Inches. One Man may fee more than a Million :
and a flhort Argument, managed by a Free-thinker,
may be fufficient to overthrow the moft gigantic
Chimsera. As we were engaged in this Difcourfe,
Crito and Euphranor joined us. I find you have
been beforehand with us to-day, faid Crito to Al-
cipbron, and taken the Advantage of Solitude and
early Hours, while Euphranor and I were afleep in
our Beds. We may therefore expect to fee Atheifm
placed in the beft Light, and fupportcd by the
ilrongeft Arguments.
II. dLC. The Being of a God is a Subject upon
which there has been a world of Common-place,
which it is needlefs to repeat. Give me leave there-
fore to lay down certain Rules and Limitations, in
order to fhorten our prefent Conference. For as
the End of Debating is to perfuade, all thofe Things
which are foreign to this End, mould be left out
of our Debate. Firft then, let me tell you, I am
not to be perfuaded by Metaphyfical Arguments :
fuch for Inttance as are drawn from the Idea of an
All-perfect Being, or the Abfurdity of an infinite
Progreffion of Caufes. This fort of Arguments I
have always found dry and jejune : and, as they arc
not fuited to my way of Thinking, they may per-
haps puzzle, but never will convince me. Secondly,
I am not to be perfuaded by the Authority either
of paft or prefent Ages, of Mankind in general, or
of particular wife Men : all which pafieth 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 Purpofe.
They may prove indeed the Ufefulnefs of the Notion,
but; not the Existence of the Thing. Whatever
LegifLuors or Statefmen may think, Truth and Con-
venience
PHILOSOPHER* 147
venience are very different Things to the rigorous DIAL.
Eyes of a Philofopher. And now, that 1 may IV.
not feem partial, I will limit myfelf alfo not to ob- v "V
ject, in the firit place, from any thing that may feem
irregular or unaccountable in the Works of Nature,
againft a Gaufe of infinite Power and Wifdom :
becaufe I already know the Anfwer you would
make, to wit, That no one can judge of the Sym-
metry and Ufe of the Parts of an infinite Machine,
which are all relative to each other, and to the
whole, without being able to comprehend the intirc
Machine, or the whole Univerfe. And in the
fecond place, I mail engage myfelf not to object:
againft the Juftice 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 Objection againft a Deity,
you would make it an Argument for a future State 5
in which there fhall be fuch a Retribution of Re-
wards and Punilliments, as may vindicate the Di-
vine Attributes, and fet all Things right in the
End. Now thefe Anfwers, though they mould be
admitted for good ones, are in truth no Proofs of
the Being of God, but only Solutions of certain
Difficulties which might be objected, fuppofing ic
already 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 Conference
ought to be fuppofed the Difcovery and Defence of
Truth, fo Truth may be juftified, not only by
perfaading its adverfaries, but, where that cannot
be done, by mewing them to be unreafonable. Ar-
guments, therefore, which carry Light have thefr
Effect, even againft an Opponent who ihuts his
Eyes, becaufe they mew him to be obftinate and
JL 2 prejudiced.
148 THE MINUTE
DIAL, prejudiced. Befides, this Distinction between Ar-
IV. guments that puzzle and that convince, is leaft of all
V-' r V x * / obferved by Minute Philofophers, and need not
therefore be obferved by others in their favour. But,
perhaps, Eitpbranor may be willing to encounter
you on your own Terms, in which Cafe I have
nothing farther to fay.
.">rfi
III. EUPH. Aldpbron afts like a skilful General,
who is bent upon gaining the Advantage of the
Ground, and alluring the Enemy out of their
Trenches. We, who believe a God, arc intrenched
within Tradition, Cuftom, Authority and Law.
And neverthelefs, inftead of attempting to force us,
he propofes that we mould voluntarily abandon
thefe Intrenchments, and make the Attack : when
we may act on the defenfive with much Security
and Eafe, leaving him the Trouble to difpofiefs us
of what we need not refign. Thofe Reafons (con-
tinued he, addrefling himfelf to Alcipkrori) which
you have muttered up in this Morning's Meditation,
if they do not weaken, muft eftabliih our Belief of
a God : for the utmoft is to be expected from fo
great a Mafter in his Profeffion, when he fets his
Strength to a Point. ALC. I hold the confufed
Notion of a Deity, or fome invifible Power, to be
of all Prejudices the moft unconquerable. When
half a dozen ingenious Men are got together over a
Glafs of Wine, by a chearful Fire, in a Room well-
lighted; we banifh with cafe all the Spectres 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 J readily recollect
the Force of thofe Arguments, which uled to appear
fo conclufive at other times. I had I know not
.what Awe upon ray Mind, and feemed haunted by
a fort
'
PHI LOSOPHER;
a fort of Panic, which I cannot otherwife account
for, than by fuppofmg it the Effect of Prejudice :
For you muft know, that I, like the reft of the
World, was once upon a Time catechifed and tu-
tored into the Belief of a God or Spirit. There is
no furer Mark of Prejudice, than the believing a
Thing without Reafon. What Neceffity then can
there be that I fhould fet myfelf the difficult Task
of proving a Negative, when it is fufficient to ob-
ferve, that there is no Proof of the Affirmative,
and that the admitting it without Proof is unrealbn-
able ? Prove therefore your Opinion, or, if you can-
not, you may indeed remain in pofieffion of it, but
you will only be pofiefied of a Prejudice. EUPH.
O Alciphron ! to content you, we muft prove, it
feems, and we muft prove upon your own Terms.
But, in the firft place, let us fee what fort of Proof
you expect. ALC. Perhaps I may not expect
it, but I will tell you what fort of Proof I would
have : And that is in Ihort, fuch Proof as every
Man of Senfe requires of a Matter of Fact,
or the Exiftence of any other particular Thing.
For Inftance, mould a Man ask why I believe
there is a King of Great Britain ? I might anfwer,
Becaufe I had feen him : Or a King of Spain ? Be-
caufe I had feen thofe who faw him. But as for
this King of Kings, I neither faw him myfelf, nor
any one elfe that ever did fee him. Surely if there
be fuch a Thing as God, it is very ftrange that he
fhould leave himfelf without a Witnefs ; that Men
fhould ftill difpute his Being -, and that there fhould
be no one evident, fenfible, plain Proof of it,
without recourfe to Philofophy or Metaphyfics. A
Matter of Fact 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 Superftition. EUPH. You believe then as
far as you can. fee, ALC. That is my Rule of
L 3 Faith.
. THE MINUTE
Faith. EUPH. How ! will you not believe the
Exiftence of Things which you hear, unlefs you
alfo fee them ? ALC. I will not fay fo neither.
When I infifted on Seeing, I would be underftood
to mean Perceiving in general. Outward Objects
make very different Impreffions upon the animal
Spirits, all which are comprifed under the common
Name of Senfe. And whatever we can perceive
by any Senfe we may be fure of.
IV. EUPH. What! do you believe then there
are fueh Things as animal Spirits ? ALC. Doubtlefs.
EUPH. By what Senfe do you perceive them ?
ALC. I do not perceive them immediately by any
of my Senfes. I am neverthelefs perfuaded of their
Exiftence, becaufe I can collect it from their Effects
and Operations. They are the Meffengers, which
running to and fro in the Nerves, preferve a Com-
munication between the Soul and outward Objects.
EUPH. You admit then the Being of a Soul. ALC.
Provided I do not admit an immaterial Subftance,
I fee no Inconvenience in admitting there may be
fuch a Thing as a Soul. And this may be no
more than a thin fine Texture of lubtile Parts or
Spirits refiding in the Brain. EUPH. \ do not
ask about its Nature. I only ask whether you ad-
mit that there is a Principle of Thought and Action,
and whether it be perceivable by Senfe. ALC. I
grant that there is fuch a Principle, and that it is
not the Object of Senfe itfelf, but inferred from
Appearances which are perceived by Senfe. EUPH.
If I underftand you rightly, from animal Functions
and Motions, you infer the Exiftence of animal
Spirits; and from reafonable Acts you infer the
Exiftence of a reafonable Soul. Is it not fo ? ALC.
It is. EUPH. It fliould ieem therefore, that the
Being of Things imperceptible to Senle may be
collected from Effects and Signs, or fenfible Tokens.
ALC.
PHILOSOPHER. 151
ALC. It may. EUPH. Tell me, Alciphron, is not DIAL.
the Soul that which makes the principal Diftin&ion IV.
between a real Perfon and a Shadow, a living Man ^s*v~*J
and a Carcafe ? ALC. I grant it is. EUPH, I can-
not, therefore, know that you for Inftance are a
diftinct thinking Individual, or a living real Man,
by furer or other Signs, than thofe from which it
can be inferred that you have a Soul. ALC. You
cannot. EUPH. Pray tell me, are not all Acts im-
mediately and properly perceived by Senfe reducible
to Motion ? ALC. They are. 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,
Soul, or Spirit. ALC. Even fo.
V. EUPH. The Soul of Man actuates but a
fmall Body, an infignificant Particle, in refpect of
the great MaiTes of Nature, the Elements, and
heavenly Bodies, and Syftem of the World. And
the Wifdom that appears in thofe Motions, which
are the Effet of Human Reafon, is incomparably
lefs than that which difcovers itfelf, in the Structure
and Ufe of organized natural Bodies, Animal or
Vegetable. A Man with his Hand can make no
Machine fo admirable as the Hand itfelf : Nor can
any of thofe Motions, by which we trace out Hu-
man Reafon, approach the Skill 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 Witlom incomparably greater than
that (5f the Human Soul ? ALC. It ihould feem fo.
EUPH. Further, is there not in natural Produc-
tions and Effects a vifible Unity of Counfcl and
L 4 Dcfign ?
152 THE MINUTE-
DIAL* Defign? Are not the Rules fixed and immoveable?
JV. Do not the fame Laws of Motion obtain through-
out ? The fame in Cbina and here, the fame two
thoufand Years ago, and at this Day ? ALC. All
this I do not deny. EUPH. Is there not alfo a
Connexion or Relation between Animals and Ve-
getables j between both and the Elements ; be-
tween the Elements and heavenly Bodies ; fo that
from their mutual Refpects, Influences, Subor-
dinations, and Ufes, they may be collected to be
Parts of one Whole, confpiring to one and the
fame End, and fulfilling the fame Defign ? ALC.
Suppofing 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, Spirit, or Mind 3 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 Soul \vhatfoever befides our
own ? ALC. Let me confider : I fu/pecT: we pro-
ceed too haftily. What ! Do you pretend you can
have the fame Aflurance of the Being of God,
that you can have of mine whom you actually fee
fhnd before you and talk to you ? EUPH. The
very fame, if not greater. ALC. How do you
make this appear ? EUPH. By the Perfon Alcipbron
is meant an individual thinking Thing, and not the
Hair, Skin, or vifibje Surface, or any Part of the
outward Form, Colour, or Shape of Aldpbron.
ALC. This I grant. EUPH. And in granting this,
you grant that, in a ftrict Senfe, I do not fee Al-
cipbron, i. e. that individual thinking Thing, but
only fuch vifible Signs and Tokens, as fuggeft and
infer the Being of that invifible thinking Principle
or Soul. Even fo, in the felf fame Manner it
feems to me, that though I cannot with Eyes of
behold the invifible God ; yet I do in the
ftriftefl;
PHILOSOPHER^ 153
ftrideft Senfe behold and perceive by all my Senfes DIAL.'
fuch Signs and Tokens, fuch EfTecls and Operations, IV.
as fuggeft, indicate, and demonftrate an invifibk
God, as certainly and with the fame Evidence, at
leaft, as any other Signs, perceived by Senfe, do
fuggeft to me the Exiftence of your Soul, Spirit,
or thinking Principle ; which I am convinced of
only by a tew Signs or Effects, and the Motions of
one fmall organized Body : Whereas I do at all
Times, and in all Places, perceive fenfible Signs,
which evince the Being of God. The Point, there-
fore, doubted or denied by you at the beginning
now feems manifeftly to follow from the Premifes.
Throughout this whole enquiry, have we not con-
lidered every Step with Care, and made not the
kail Advance without clear Evidence ? You and I
examined and afiented fingly to each foregoing Pro-
pofition : What mall we do then with the Conclu-
lion ? For my part, if you do not help me our, I
find myfelf under an abfolute NecefTity of admit-
ting 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 Foun-
dation for what you fay. But on the other hand,
if the Point was fo clear as you pretend, I cannot
conceive how fo many fagacious Men of our Sc<5b
mould be fo much in the dark, as not to know or
believe one Syllable of it. EUPH. O Alcipbron,
it is not our prefent bufinefs to account for the
Overfights, or vindicate the Honour of thofe great
Men the FYee-th inkers, when their very Exiltence
is in danger of being called in queftion. ALC.
How fo ? EUPH. Be pleafed to recoiled the Con-
c.efiions you have made, and then fliew me, if the
THE MINUTE
Arguments for a Deity be not conclufive, by what
better Argument you can prove the Exiftence of
that thinking Thing, which in ftrictnefs conftitutes
the Free-thinker. As foon as Euphranor had utter-
ed thcfe Words, dlcipbron ftopt fhort and Hood in
a Pofture of Meditation, while the reft of us con-
tinued our Walk and took two or three Turns,
after which he joined us again with a fmiling Coun-
tenance, like one who had made fome Difcovery;
I have found, faid he, what may clear up the Point
in difpute, and give Euphranor intire Satisfaction ;
I would fay an Argument which will prove the
Exiftence of a Free- thinker, the like whereof can-
not be applied to prove the Exiftence of a God.
You mult know then, that your Notion of our
perceiving the Exiftence of God, as certainly 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 Structure, Shape, or
Motion was the moft certain Proof of a thinking,
Feafonable Soul. But a little Attention fatisfied me,
that thefe Things have no neceflary Connexion with
Re'afon, Knowledge, and Wifdom. And that al-
lowing them to be certain Proofs of a living Soul,
they cannot be fo of a thinking and reafonable one.
Upon fecond Thoughts, therefore, and a minute
Examination of this Point, I have found that no-
thing fo much convinces me of the Exiftence of
another Perfon as his fpeaking to me. It is my
hearing you talk that, in ftrict and philofophical
Truch, is to me the beft Argument for your Being.
And this is a peculiar Argument inapplicable to
your Purpofe : For you will not, I fuppofe, pre-
tend that God fpeaks to Man in the fame clear and
fenfible manner, as one Man doth to another.
VII,
PHILOSOPHER. 155
DIAL.
VII. EUPH. How ! is then the Tmprefiion of IV
Sound fo much more evident than that of other
Senfes ? Or, if it be, is the Voice of Man louder
than that of Thunder ? ALC. Alas ! You miftakc
the Point. What I mean is not the Sound of Speech
merely as fuch, but the arbitrary Ufe of fenfible
Signs, which have no Similitude or neceflary Con-
nexion with the Things fignified ; fo as by the ap-
pofite Management of them, to fuggeft and exhibit
to my Mind an endlefs Variety of Things, differing
in Nature, Time, and Place : thereby informing
me, entertaining me, and directing me how to act,
not only with regard to Things near and prefenr,
but alfo, with regard to Things diftant and future.
No matter whether thefe Signs are pronounced or
written, whether they enter by the Eye or the Ear :
They have the fame Ufe, and are equally Proofs
of an intelligent, thinking, defigning Caufe. EUPH.
But what if it mould appear that God really fpeaks
to Man j mould this content you ? 4LC. I am for
admitting no inward Speech, no holy Inftincls, or
Suggtftions of Light or Spirit. All that, you muft
know, pafleth with Men of Senfe for nothing. If
you do not make it plain to me, that God fpeaks
to Men by outward fenfible Signs, of fuch fort and
in fuch manner, as I have defined, you do nothing.
EUPH. But if it mail appear plainly, that God
fpeaks to Men by the Intervention and Ufe of
arbitrary, outward, fenfible Signs, having no Re-
femblance or necefTary Connexion with the Things
they ftand for and fuggeft : If it (hall appear, that
by innumerable Combinations of thefe Signs, an
endlefs Variety of Things is difcovered and made
known to us j and that we are thereby instructed
or informed in their different Natures , that we are
taught and admoniJhed what to fhun, and what to
jpurfue \
'56
THE MINUTE
D IAL. purfue ; and are directed how to regulate our
JV. tions, and how to aft with refpect to Things dif-
tant from us, as well in Time as Place ; will this
content you ? ALC. It is the very Thing I would
have you make out j for therein confifts the Force
and Ufe and Nature of Language.
VIII. EUPH. Look, Akipbron, do you not
fee the Caftle upon yonder Hill ? ALC. I do.
EUPH. Is it not at a great Diftance from you f?
ALC. It is. EUPH. Tell me, Alcipbron, is not
Diftance a Line turned End-wife to the Eye ? ALC.
Doubtlefs. EUPH. And can a Line, in that Situ-
ation, project 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
Diftance is of the fame Magnitude, or rather of no
Magnitude at all, being in all Cafes one fingle
Point. ALC. It feems fo. EUPH. Should it not
Follow from hence that Diftance is not immediately
perceived by the Eye ? ALC. It mould. EUPH.
Muft it not then be perceived by the Mediation
of fome other Thing ? ALC. It mud. EUPH.
To difcover what this is, let us examine what Al-
teration there may be in the Appearance of the
fame Object, placed at different Diftances from the
Eye. Now I find by Experience that, when an
Object is removed ftill farther and farther off in a
direct Line from the Eye, its vifible Appearance
ftill grows letter and fainter : And this Change of
Appearance, being proportional and univerfal, feems
to me to be that by which we apprehend the various
Degrees of Diftance. ALC. I have nothing to
object to this. EUPH. But Littlenefs or Faintnefs,.
in their own Nature, Teem to have no neceflary
Connexion with greater Length of Diftance. ALC.
I admit this to be true* 'EUPH. Will it not follow
PHILOSOPHER. 157
then, that they could never fuggeft it but from DIAL.
Experience ? ALC. It will. EUPH. That is to IV.
fay, we perceive Diftance, not immediately, but l/V
by Mediation of a Sign, which hath no Likenefs to
it, or neceflary Connexion with it, but only fuggefts
it from repeated Experience, as Words do Things.
ALC. Hold, Euphranor: Now I think of it, the
Writers in Optics tell us of an Angle made by the
two Optic Axes, where they meet in the vifible
Point or Object ; which Angle, the obtufer it is the
nearer it mews the Object to be, and by how much
the acuter by fo much the farther off ; and this
from a neceflary demonftrable Connexion. EUPH.
The Mind then finds out the Diftance of Things
by Geometry. AL C. It doth. EUPH. Should
it not follow, therefore, that nobody could fee but
thofe who had learned Geometry, and knew fome-
thing of Lines and Angles ? ALC. There is a fort of
natural Geometry, which is got without Learning.
EUPH. Pray inform me, Alcipbron, in order to frame
a Proof of any Kind, or deduce one Point from ano-
ther, is it not neceflary, 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, mud 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 thofe Angles, can infer nothing from them.
Js it fo or not ? ALC. It is as you fay. EUPH.
Ask now the firft Man you meet, whether he per-
ceives or knows any Thing of ihofe Optic Angles ?
Or
i^g THE MINUTE
DIAL. Or whether he ever thinks about them, of makes
JV > any Inferences from them either by natural or ar-
L ^r-u-f tificial Geometry ? 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. Elf PH. It cannot therefore be, that
Men judge of Diftance by Angles : Nor confe-
quently can there be any Force in the Argument
you drew from thence, to prove that Diftance is
perceived by means of fomething which hath a
neceffary 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 mediately, whether by means of
fomething like or unlike, neceffarily 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 im-
mediately by itfelf, nor by means of any Image,
nor of any Lines and Angles, which are like it, or
have a neceffary 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 Ex-
perience a Man would not imagine, the Things he
iaw were at any Diftance from him ? ALC. How !
let me fee. EUPH. The Littlenefs or Faintnefs of
Appearance, or any other Idea or Senfation, not
neceffarily connected with, or refembling Diftance,
can no more fuggeft: different Degrees of Diftance,
or any Diftance at all, to the Mind, which hath
not experienced a Connexion of the things figni-
fying and fignified, than Words can fuggeft No-
tions 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
PHILOSOPHER. 159
made to fee, would, upon firft receiving his Sight, DIAL
take the things he faw, not to be at any Diftance IV.
from him, but in his Eye, or rather in his Mind ?
ALC. I muft own it feems fo : And yet, on the
other hand, I can hardly perfuade myfelf, that, if
I were in fuch a State, I fhould think thofe Objects,
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 Objects of Sight are at a Diftance
from you. ALC. Doubtlefs I do. Can any one
queftion but yonder Caftle is at a great Diftance ?
EUPH. Tell me, Alciphron, 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 Battle-
ments and Turrets, which it feems you do not fee.
ALC. What will you infer from thence? EUPH.
I would infer, that the very Object, which you
ftrictly and properly perceive by Sight, is not that
Thing which is feveral Miles diftant. ALC. Why
fo ? EUPH. Becaufe a little round Object is one
Thing, and a great fquare Object is another. Is it
not ? ALC. I cannot deny it. EUPH. Tell me,
is not the vifible Appearance alone the proper Ob-
ject of Sight ? ALC. It is. What think you now,
(faid Eupbranor pointing towards the Heavens) of
the vifible Appearance of yonder Planet ? Is it not
a round luminous Flat, no bigger than a Sixpence ?
ALC. What then? EUPH. Tell me then, what
you think of the Planet itfelf. Do you not con-
ceive 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 Sight exifts at a Diftance ? ALC. I
confefs I know not. E UP H. For your farther
Con-
160 THE MINUTE
DIAL. Conviction, do but confider that crimfon Cloud,
IV. Think you that if you were in the very Place where
L.-V -; it is, you would perceive any Thing like what you
now fee? ALC. By no means. 1 fhould perceive
only a dark Mift. EUPH. Is it not plain, there-
fore, 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 II-
lufion ? EUPH. Upon the whole, it feems the
proper Objects of Sight are Light and Colours,
with their ieveral Shades and Degrees ; all which,
being infinitely diverfified and combined, form a
Language wonderfully adapred to fuggell and ex-
hibit to us the Diftances Figures, Situations, Di-
jnenfions, and various Qualities of tangible Objects :
not by Similitude, nor yet by Inference of necefiary
Connexion, but by the arbitrary Impofition of Pro-
vidence : juft as Words fuggeft the Things fign-
fied by them. ALC. How ! Do we not, ftnclly
fpeaking, perceive by Sight fuch Things as Trees,
Houfes, Men, Rivers and the like ?//>#. We do,
indeed, perceive or apprehend thofe Things by the
Faculty of Sight. But will it follow from thence,
that they are the proper and immediate Objects of
Sight, any more than that all thofe Things are the
-proper and immediate Objects of Hearing, which are
fignified by the Help of Words or Sounds? ALC.
You would have us think then, that Light, Shades,
and Colours, varioufly combined, anlwer to the fe-
veral Articulations of Sound in Language : and that,
by means thereof, all Sorts of Objects are fuggcfted
to the Mind through the Eye, in the larne manner
as they are fuggefted by Words or Sounds through
the Ear : that is, neither from necejflfary Deduction
to
PHILOSOPHER. 161
to the Judgment, nor from Similitude to the Fan- DIAL.
cy, hue purely and folely from Experience, Cuftom, IV.
and Habit. EUPH* I would not have you think * v~- J
any Thing, more than the Nature of Things
obligeth you to think, nor fubmic in the leaft to my
Judgment, but only to the Force of Truth : which
is an Impofition that I fuppofe the freeft Thinkers
will not pretend to be exempt from. ALC. You
have led me, it feems, Step by Step, till I am got I
know not where. But I (hail try to get out again,
if not by the Way I came, yet by fome other of my
own finding. Here Akifbron, having made a Ihort
Paufe, proceeded as follows.
XI. Anfwer me, Euphranor, fhould it not fol-
low from thefe Principles, that a Man born blind*
and made to fee, wouid at firfl Sight not only not
perceive their Diftance, but alfo not fo much as
know the very Things themfelves which he faw,
for Inftance, Men or Trees ? which furely to fup-
pofe muft be abfurd. EUPH. I grant, in conie-
quence of thofe Principles, which both you and I
have admitted^ that (uch a one would never think
of Men, Trees, or any other Objects that he had
been accuflomed to perceive by Touch, upon hav-
ing his Mind filled with new Senfations of Light
and Colours, whofe various Combinations he doth
not yet underhand, or know the Meaning of j no
more than a GbSrtefe, upon firft hearing the Words
.Man and Tree, would think of the Things fignified
by them. In both Cafes, there mud be Time and
Experience, by repeated Acts, to acquire a Habit
of knowing the Connexion between the Signs and
Things fignified ; that is to fay, of understanding
the Language^ whether of the Eyes or of the
Ears. And I conceive no Abfurdity in ail this.
ALC. I fee, therefore, in 'ftrict -Philofophic.il
M Truth,
162 THE MiNUti
DIAL. Truth, that Rock only in the fame Senfe that I
IV. may be faid to hear ir, when the Word Rock is
t -v ' pronounced. EUPH. In the very fame. ALC.
How comes it to pafs then, that every one fhail
fay he fees, for Inftance, a Rock or a Houfe, when
thofe things are before his Eyesj but no body will
fay he hears a Rock or a Houfe, but only the
Words or Sounds themfelves, by which thofe things
are faid to be fignified or fuggefted, but not heard ?
Befides, if Vifion be only a Language fpeaking to
the Eyes, it may be asked ; When did Men learn
this Language ? To acquire the Knowledge of fo
many Signs, 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 affign a Time beyond our remoteft Me-
mory. If we have been all practifing this Lan-
guage, ever fince our firft Entrance into the World :
If the Author of Nature conftantly fpeaks to the
Eyes of all Mankind, even in their earJieft Infancy,
whenever the Eyes are open in the Light, whe-
ther alone or in Company : It doth not feem to
me at all ftrange, that Men mould not be aware
they had ever learned a Language, begun fo early,
and praclifed Jo conftantly, as this of Vifion. And,
if we alfb confider that it is the fame throughout
the whole World, and nor, like other Languages,
differing in different Places : it will not feem unac-
countable, that Men mould miftake the Connexion
between the proper Objects of Sight and the Things
fignified by them, to be founded in necefiary Rela-
tion or Likenefs : Or, that they mould even
take them for the fame things. Hence it feems
ea!y to conceive, why Men, who do not think,
Ihould confound in this Language of Vifion the
Signs with the Things fignified, otherwife than
they
PHILOSOPHER. 163
they are wont to do, in the various particular Lan- DIAL.
guages formed by the feveral Nations of Men. IV.
XII. It may be alfo worth while to obferve, that
Signs being little confidered in themfelves, or for
their own fake, but only in their relative Capacity,
and for the fake of thofe things whereof they are
Signs, it comes to pafs, that the Mind often over-
looks them, fo as to carry its Attention immedi-
ately on to the Things fignified. Thus, for ex
ample, in reading we run over the Characters with
the flighted regard, and pafs on to the meaning.
Hence it is frequent for Men to fay, they fee Words,
and Notions, and Things, in reading of a Book :
whereas in Strictnefs, they fee only the Characters,
which fuggeft Words, Notions, and Things. And
by parity of Reafon, may we not fuppofe, that
Men, not refting in, but overlooking the immedi-
ate and proper Objects of Sight, as in their own
Nature of fmall moment, carry their Attention on-
ward to the very thing fignified, and talk as if
they faw the fecondary Objeds ? which, in Truth
and Strictnefs, are not feen, but only fuggefted and
apprehended by means of the proper Objects of
Sight, which alone are feen. ALC. To fpeak my
Mind freely, this DifTertation grows tedious, and
runs into Points too dry and minute for a Gentle-
man's Attention. I thought, faid Crito^ we had
been told, the Minute Philofophers loved to confi-
der things clofely and minutely. ALC. That is
true, but in fo polite an Age, who would be a mere
Philofopher ? There is a certain Scholaftic 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 Conference, whe-
ther you really think that God himfdf fpeaks every
Day and in every Place to .the Eyes of all Men ?
M 2 EUPH.
THE MINUTE
EUPH. That is really and in truth my Opinion :
and it fliould 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 explained!
himfclf to the Eyes of Men by the fenfible Inter-
vention of arbitrary Signs, which have no Simili-
tude or Connexion with the Things figrtifkd ; fo as
by compounding and difpofing them, to luggeft
and exhibit an endlefs Variety of Objects, differing
in Nature, Time, and Place, thereby informing
and directing Men how to act with refpect to
things diftant and future, as well as near and pre-
fent. In Confequence, I fay, of your own Sentiments
and Conceptions, you have as much reaibn to think,
the univerfal Agent or God fpeaks to your Eyes,
as you can have for thinking any particular Perlbn
ipeaks to your Ears. ALC. I cannot help think-
ing, that fome Fallacy runs throughout this whole
Ratiocination, though perhaps I may not readily
point it our. It feems to me that every other Senie
may as well be deemed a Language as that of Vi-
fion. Smells and Taftes, for inftancc, are Signs
that inform us of other Qualities to which they
have neither Likenefs nor necefiary Connexion.
EUPH. That they are Signs is certain, as alfo
that Language and all other Signs agree in the ge-
neral Nature of Sign, or fo far forth as Signr.
But it is as certain that all 5igns are not Language :
not even all fignificant Sounds : fuch as the natural
Cries of Animals, or the inarticulate Sounds and
Interjections of Men. It is the Articulation, Com-
bination, Variety, -Copioulhcls, extenfive and ge-
neral Ule and eafy Application ofr Signs (all which
are commonly found in Vifion) that conltitute the
true nature of Language. Other Senfes may in-
deed furnifli Signs > and yet thole Signs have no
more
PHILOSOPHER. 165
more right than inarticulate Sounds to be thought DIAL.
a Language. ALC. Hold ! Jet me fee ! In Lan- IV.
guage the Signs are arbitrary, are they not ? wv"^
UPH. They are. ALC. And confequently,
they do not always fuggeft real Matters or' Fact.
Whereas this natural Language, as you call it, or
thefe vifible Signs, do always fuggeft Things in the
fame uniform way, and have the fame conftant
regular Connexion with Matters of Fact : whence
it mould feem, the Connexion was necefliry, and
therefore, according to the Definition premifed, it
can be no Language. How do you folve this
Objection ? EUPH. You may folve it yourfclf,
by the help of a Picture 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 mall never aflent to it.
XIII. EUPH.. Be pleafed to recoiled your own
Lectures upon Prejudice, and apply them in the
prefent Cafe. Perhaps they may help you to fol-
low where Reafon leads, and to fufpect Notions
which are ftrongly riveted, without having been
ever examined. ALC. I difdain the Sufpicion of
Prejudice. And I do not fpeak only for myfclf.
I know a Club of mod ingenious Men, the treed
from Prejudice of any JVfen 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 indif-
ferent Stander-by, obferved to him : That it mis-
became his Character and repeated Profcfiions, to
own an Attachment to the Judgment, or build up-
on the prefumed Abilities ct other Men, how inge-
nious foever : and that this Proceeding might en-
courage his Adverfaries to have recourfe to Au.tho-
M 3 rity,
THE MINUT
rity, in which perhaps they would find their Ac-
count more than he. Oh ! faid Crito, 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 againfl Pre-
judice, and recommend Thinking and Reafoning,
giving to underftand that himfelf is a Man of deep
Refearches and clofe Argument, one who examines
impartially, and concludes warily. The fame Man
in other Company, if he chance to be preflfed with
Reafon, {hall laugh at Logic, and afiume the lazy
lupine Airs of a fine Gentleman, a Wit, a Rail-
]eur, to avoid the Drinefs of a regular and exact
Inquiry. This double Face of the Minute Philo-
fopher 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 fliake of? Authority,
and appeal From Religion to Reafon, unto Reafon
hemuftgo: And if he cannot go without Lead-
ing-firings, furely he had better be led by the Au-
thority of the Public, than by that of any Knot of
Minute Philofophers. ALC. Gentlemen, this Dik
courfe is very irkibtn and needlefs. For my part,
1 am a Friend to Enquiry. I am willing Reafon
Ihould have its full and free Scope. I build on no
Man's Authority. For my part, I have no Interefl
in denying a God. Any Man may believe or not
believe a God, as he pleafes, for me. But after
all, Eupbranor mud allow me to flare a little at his
Conclusions. EVPH. The Conclufions are yours
as much as mine, for you were led to them by your
own Concefiions.
XIV. You it feems flare to find, that God is
not far from every one of us ; and that in him we
Jive and move and have our Being. You, who
in the Beginning of this Morning's Conference,
thought
PHILOSOPHER. .167
thought it ftrange, that God Ihould leave himfelf DIAL.
without a Witnefs, do now think it ftrange the IV.
Witnefs fhould be To full and clear? ALC. 1 muft ^s~\r+J
own I do. I was aware, indeed, of a certain Me-
taphyfical Hypothefis, of our feeing all things in
God by the Union of the Human Soul with the
intelligible Subftance of the Deity, which neither
I, nor any one elfe could make Senfe of. But I
never imagined it could be pretended, that we Taw
God with our flefhly Eyes, as plain as we fee any
Human Perfon whatioever, and that he daily
fpeaks to our Senfes in a manifeft and clear Dialect.
CRL As for that Metaphyfical Hypothefis, I can
make no more of it than you. But I think it
plain, This optic Language hath a neceffiry Con-
nexion with Knowledge, Wifdom, and Goodnefs.
It is equivalent to a conftant Creation, betokening
an immediate Ad of Power and Providence. It
cannot be accounted for by mechanical Principles,
by Atoms, Attractions, or Effluvia. The initan-
taneous Production and Reproduction of fo many
Signs combined, difiblved, tranfpofed, diverfiried,
and adapted to fuch an endlefs variety of Purpofes,
ever fhifting with the Occafions, and fuited 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 Operation of a Spirit or thinking
Being : and not merely of a Spirit, which every
Motion or Gravitation may pofiibly infer, but of
one wife, good, and provident Spirit, who directs,
and rules, and governs the World. Some Philo-
fophers, being convinced of the Wifdom and Power
of the Creator, from the Make and Contrivance
of organized Bodies, and orderly Syftem of the
World, did neverthelefs imagine, that he left this
Syftem, with all its Parts and Contents well ad-
M 4 jutted
1 68 THE MINUTE
DIAL, jufted and put in Motion, as an Artift leaves a
IV. Clock, to go thenceforward of itfelf for a certain
* v-' Period. But this vifual Language proves, not a
Creator merely, but a provident Governor actu-
ally and intimately preient and attentive to all our
Jnterefts and Motions : who watches over our Con-
duct, and takes care of our minuted Actions and
Defigns, throughout the whole courfe of our Lives,
informing, admonifhing, and directing ir.ctfiantly,
in a moft evident and ienfible manner. This is
truly wonderful. EUPH. And is it not fo, that
Men mould be encompafifed by fuch a Wonder,
without reflecting on it ?
XV. Something there is of Divine and Admir-
able in this Language, addrefied to our Eyes, that
may well awaken the Mind, and deferves its ut-
moft Attention : it is learned with fo little Pains :
it expreffeth the Differences of Things fo clearly
and aptly : it inftrucls with luch Facility and Dif-
patch, by one Glance of the Eye conveying a great-
er Variety of Advices, and a more diitincl Know-
ledge of Things, than could be got by a Difcourfe
of feveral Hours. And, while it informs, it
amufes and entertains the Mind with fuch fmgular
PJeafure and Delight. Jt is of fuch excellent Ufe in
giving a Stability and Permanency to Human Dif-
courfe, in recording Sounds and bellowing Life on
dead Languages, enabling us to converfe with Men
of remote Ages and Countries. And it anfwers
'fo appofite to the Ufes and Ntcefiities of Mankind,
"informing us more diftinc'tly of thofe Objecls,
whole Nearnefs and Magnitude qualify them to be
of greareft Detriment or Benefit to our Bodies, and
Jefs exaclly, in proportion as their Littlenefs or Dii-
tance make them of Jels Concern to us. ALC.
And yet thefe ftrange Things affeft Men but iittlo.
EUPH.
PHILOSOPHER. 169
EUPH. But they are not ftrange, they are Fami- DIAL.
liar, and that makes them to be overlooked. Things IV.
which rarely happen ftrike ; whereas Frequency
leffens the Admiration of Things, though in them-
felves ever fo admirable. 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 fmgle Sentence heard once in his
Life from the Sky, than by all the Experience he
has had of this vifual Language, contrived with
fuch exquifite Skill, fo conftantly addreffed to his
Eyes, and fo plainly declaring the Nearnefs, Wif-
dom, 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 Faculty, if it was really of a Nature
fo furprifing and amazing. EUPH. But Jet us
fuppofe a Nation of Men blind from their Infancy,
among whom a Stranger arrives, the only Man
who can fee in all the Country : Let us luppofe
this Stranger travelling with fome of the Natives,
and that one while he foretells to them, that, in
cafe they walk ftraight forward, in half an Hour
they fhall meet Men, or Cattle, or come to a
Houfe : that if they turn to the right, and pro-
ceed, they (ball 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 Ri-
ver, a Wood, or a Mountain. What think you ?
Muft 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 nc t thofe Predictions feem to them as unac-
countable and incredible, as Prophefy to a Mi-
nute Pi ilofopher ? ALC. I cannot deny it.
EUPH. But it feems to require intenfe Thought,
to be able to unravrl a Prejudice that has been fo
170 THE MINUTE
PIAL. l n g forming, to get over the vulgar Error of
]V. Ideas common to both Senfes, and fo to diftinguifh
v^^^^j between the Objects of Sight and Touch, which
have grown (if I may fo fay) blended together in
our Fancy, as to be able to fuppofe ourlelves ex-
actly in the State, that one of thofe Men would be
in, if he were made to fee. And yet this 1 be-
lieve is poffible, and might feem worth the pains of
a little Thinking, efpecially to thofe Men whole
proper Employment and Profeffion it is to think,
and unravel Prejudices, and confute Miftakes. I
frankly own I cannot find my way out of this Maze,
and fliould gladly be fet right by thofe who fee
better than myfelf. CRI. The purfuing this Sub-
ject in their own Thoughts would poffibly open a
new Scene to thofe fpeculative Gentlemen of the
Minute Philofophy. It puts me in mind of a Paf-
lage in the Pfalmift, where he reprefents God to be
covered with Light as with a Garment, and would
methinks be no ill Comment on that ancient No-
tion of fome Extern Sages : That God had Light
for his Body, and Truth for his Soul. This Con-
verfation Jatted till a Servant came to tell us the
Tea was ready : Upon which we walked in, and
found Ly/icles at the Tea-table.
XVL As foon as we fat down, I am glad, faid
Alciphron, that I have here found my Second, a
frefh Man to maintain our common Caufe, which,
I doubt, Ly/icks will think hath fuffered by his
Abfence. LTS. Why fo ? ALC. I have been
drawn into fome Conceffions you won't like. LTS.
Let me know what they are. ALC. Why, that
there is fuch a thing as a God, and that his Exif-
tence is very certain. LTS. Blefsme! How came
you to entertain fo wild a Norion ? ALC. You
know we profefs to follow Reafon wherever ic
leads.
PHILOSO p HE R. 171
leads. And in fhort I have been reafbned into it. DIAL
LTS. Reafoned ! You fliould fay amufed with IV.
Words, bewildered with Sophiftry. EUPH.
Have you a mind to hear the fame Reafoning that
led Alciphron and me Step by Step, that we may
examine whether it be Sophiftry or no? LTS. As
to that, I am very eafy. I guefs all that can be faid
on that Head. It mall be my Bufinefs to help my
Friend out, whatever Arguments drew him in.
EUPH. Will you admit the Premifes, and deny
the Conclufions ? L TS. What if I admit the
Conclufion ? EUPH. How! will you grant there
is a God ? LTS. Perhaps I may. EUPff. Then
we are agreed. LTS. Perhaps not. EUPH. O
Lyficles ! you are a fubtlc Adverfary. I know not
what you would be at. LTS. You muft know
then, that at Bottom the Being of God is a Point
in itfelf of fmall confequence, and a Man may
make this Concefllon without yielding much. The
great Point is, what Senfe the Word God is to be
taken in. The very Epicureans allowed the Being of
Gods : but then they were indolent Gods, uncon-
cerned with human Affairs. Hobbes allowed a cor-
poreal God : and Spinofa held the Univerfe to be
God. And yet no body doubts they were ftanch
Free-thinkers. I could wim indeed the Word God
were quite omitted, becaufe in mod Minds it is
coupled with a fort of fuperftitious Awe, the ve-
ry Root of all Religion. I mail not, neverthelefs,
be much difturbecl, though the Name be retained,
and the Being of God allowed in any Senfe, but
in that of a Mind, which knows all things, and
beholds human Actions, like fome Judge or Ma-
giftrate, with infinite Observation and Intelligence.
The Belief of a God in this Senfe fills a Man's
Mind with Scruples, lays him under Conftraints,
and imbitters his very Being : But in another Senfe,
172 THE MINUTE
DIAL, it may be attended with no great ill Confluence.
IV. This I know was the Opinion of our great Diago-
v v ' ras, who told me he would never have been at the
pains to find out a Demonftration that there was no
God, if the received Notion of God had been the
fame with that of fome Fathers and Schoolmen.
JLUPH. Pray what was that ?
XVII. LTS. You mud know, Diagoras, a Man
of much Reading and Inquiry, had dilcovered, that
once upon a time the molt profound and fpeculative
J)ivines finding it impoflible to reconcile the Attri-
butes of God, taken in the common Senfc, or in
any known Senfe, with Human Reafon, and the
Appearances of things, taught that the Words
Knowledge, Wifdom, Goodnefs, and luch like,
when fpoken of the Deity, muft be underftood in a
quite different Senfe, from what they fignify in the
vulgar Acceptation, or from any thing that we can
form a Notion of, or conceive. Hence, whatever
Objections might be made againft the Attributes of
God they eafi.Jy folved, by denying thofe Attri-
butes belonged to God in this or that, or any known
particular Senfe 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 effect de-
nied his Being, though perhaps they were not aware
of it. Suppofe, for inftance, a Man mould object
that future Contingencies were inconliftent with the
Fore- Knowledge of God, becaule it ; s repugnant
that certain Knowledge fliould be pi an uncertain
thing : it was a ready and an eafy Anfwer to lay,
that this may be true, with refpecl to Knowledge
taken in the common Senfe, or in any Senfe that we
can pofTibly form any Notion of : but that there
would not appear the fame Inconflilency, between the
contingent Nature of Thing?, and Divine Fore^
knowledge
PHILOSOPHER. 173
knowledge, taken to fignify fomewhat that we DIAL,
know nothing of, which in God fupplies the Place IV.
of what we underftand by Knowledge , from which
it differs not in Quantity or Degree of Perfection,
but altogether, and in kind, as Light doth from
Sound ; and even more, fince thefe agree in that
they are both Senfations : whereas Knowledge in
God hath no fort of Refemblance or Agreement
with any Notion, that Man can frame ot Know-
ledge. The like may be laid of all the other At-
tributes, which indeed may by this means be equally
reconciled with every thing, or with nothing. But
all Men who think muft needs fee, this is cutting
Knots, and not untying them. For how are things
reconciled with the Divine Attributes, when thefe
Attributes themfdves are in every intelligible Senfe
denied ; and coniequently the very Notion of
God taken away, and nothing left but the Name,
without any Meaning annexed to it? In fhort, the
Belief that there is an unknown Subject of Attri-
butes abfolutely unknown, is a very innocent Doc-
trine: which the acute Diagoras well {aw, and was
therefore wonderfully delighted with this Syftem.
XVIII. For, faid he, if this could once make
its way, and obtain in the World, there would bean
end of all natural or rational Religion, which is
the Bafis both of the Jewifh and the Chriftian :
for he who comes to God, or enters himfelf in the
Church of God, muft firft believe that there is a
God, in fome intelligible Senfe : and not only that
there is fomething in general without any proper
Notion, though never fo inadequate, of any of its
Qualities or Attributes : for this may be Fate, or
Chaos, or Plaftic Nature, or any thing elie as well
as God. Nor will it avail to fay, there is fome-
thing in this unknown Being analogous to Know-
ledge
1 74. THE MINUTE
DIAL, ledge and Goodnefs : that is to fay, which produceth
IV. thofe Effects, which we could not conceive to be
produced by Men in any Degree, without Know-
ledge and Goodnefs. For this is in Fact 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 vb<r, a thinking in-
telligent Being : that is to fay, whether that Order
and Beauty and Ufe, vifible in Natural Effects,
could be produced by any thing but a Mind or In-
telligence, in the proper Senfe of the Word ? And
whether there muft not be true, real, and proper
Knowledge in the firft Caufe ? We will therefore
acknowledge, that all thofe natural Effects which
are vulgarly afcribed to Knowledge and Wifdom,
proceed from a Being in which there is, properly
Speaking, no Knowledge or Wifdom at all, but
only fomething elfe, which, in reality, is the Caufe
of thofe things which Men, for want of knowing
better, afcribe to what they call Knowledge, and
Wifdom, and Underftanding. You wonder, per-
haps to hear a Man of Pleafure, who diverts- him-
felf as I do, philofophize at this rate. But you
Ihould confider, that much is to be got by con-
verfing with ingenious Men, which is a fhort way
to Knowledge, that faves a Man the Drudgery of
Reading and Thinking. And now we have granted
to you that there is a God in this indefinite Senfe, I
would fain fee what Ufe you can make of this Con*
ceffion. You cannot argue from unknown Attri*
butcs, or which is the fame thing, from Attributes
in an unknown Senfe. You cannot prove, that God
is to be loved for his Goodnefs, or feared for his
Juftice, or refpe6ted for his Knowledge : All which
Confequences, we own, would follow from thofe
Attributes
PHILOSOPHER. 175
Attributes admitted in an intelligible Senfe. But we DIAL.
deny, that thofe or any other Confequences can be VI.
drawn from Attributes admitted in no particular ^s~v>J
Senfr, or in a Senfe which none of us underftand.
Since, therefore, nothing can be inferred from fuch
an Account of God, about Conlcience, or Worfhip,
or Religion, you may even make the bed of ic:
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 therefore mall leave it to be maintained
by thofe who do.
XIX. CRT. 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
inquiring what Foundacion there was for it in the
Fathers or Schoolmen. And for ought that I can
find, it owes its Original to thofe Writings, which
have been publifhed under the Name of jJioKyfiqs
the Areopagite. The Author of which, it mult be
owned, hath written upon the Divine Attributes in
a very fmguhr Stile. In his Treatife of the Ce-
leftial Hierarchy * he faith, that God is fomething
above all Eflence and Life, uVb ra-ao-av sV/av ;
M|V : and again in his Treatife of the Divine
Names -}-, that he is above all Wifdom and Under-
ftanding, uVb oraVay ircxp'av ^ a-wjteiv, ineffable
and innominable, apcnr^ ^ dvwmfjfr: the Wifdom
of God he terms an unreafonable, unintelligent, and
fooliui ^Afifdorn ; T aXoycv ^ avsv ^ /jiwrav <7c(p;'av.
But then the Rcafon he gives, for exprefling him-
felf in this ftrange Manner, is, that the Divine
W ifdom is the Caufe of all Reafon, Wifdom, and
Understanding, and therein are contained the
Treafures of all Wifdom and Knowledge. Pie calls
* D Hierarch. Cceleft, c. 2. f D Norn. Div. c. 7.
God
176 THE MINUTE
DIAL. God uTTspercCp' and uVeg^ws- : As if Wifdom and
IV. Life were Words not worthy to exprefs the Divine
i v* ' Perfections : And he adds, that the Attributes unin-
telligent and unperceiving muft be afcribed to the
Divinity, not .ar sXXa-^/iv by way of Defect, bu
xaQ' uTrsgo^riv by way of Eminency : which he ex-
plains by our giving the Name of Darknefs to
Light inacceflible. And, notwithstanding the
Harfhnefs 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 Caufc. It was late
before thefe Writings appear to have been known
in the World : And although they obtained Credit
during the Age of the Schoolmen, yet fince critical
Learning hath been cultivated, they have loft that
Credit, and are at this Day given up for fpurious,
as containing feveral evident Marks of a much later
Bate than the Age of Dionyfms. Upon the whole,
although this Method of growing in Exprefllon,
and dwindling in Notion, of clearing up Doubts by
Nonfenfe, and avoiding Difficulties by running into
affected Contradictions, may perhaps proceed from
a well-meant Zeal ; yet it appears not to be ac-
cording to Knowledge, and inftead of reconciling
Atheifts to the Truth, hath, I doubt, a Tendency
to confirm them in their own Pcrfuafion. It mould
feem, therefore, very weak and rafh in a Chriftian
to adopt this harm Language of an Apocryphal
Writer, preferably to that ot the Holy Scriptures.
I remember, indeed, to have read of a certain Phi-
lofopher, who lived fome Centuries ago, that uled
to fay, if thefe fuppofed Works of Diomfiui had
been known to the Primitive Fathers, they would
have furnifhed them admirable Weapons againft the
Heretic?, and would have faved a world of pains.
But
LOSO PrffiR. i*J*J
But the Event fines 'their Difcovefy hath by no DIAL,
means confirmed his Opinion. It muft be owned, IV.
the celebrated Picus of Mirandula, among his Nine u /-
Hundred Conclufions (which that Prince being very
young, propofed to maintain by public Difputa-
rion at Rome) hath this for one ; to wit, that it is
more improper to lay of God, he is an Intellect or
intelligent Being, than to fay of a reafonable Soul >
that it is an Angel : Which Doctrine it feems
was not relifhed. And Picus, when he comes to
defend it, fupports himfeU altogether by the Ex-
ample and Authority of Dionyjius, and in effect
explains it away into a mere verbal Difference,
affirming, that neither Dionyfius nor himfelf ever
meant to deprive God of Knowledge, or to deny
that he knows all Things : But that, as Reafon is
of kind peculiar to Man, fo by Intellection he un-
derftands a kind or manner of Knowing peculiar to
Angels : And that the Knowledge, which is in
God, is more above the Intellection of Angels,
than Angel is above Man. He adds thatj as his
Tenet confifts with admitting the moft perfet:
Knowledge in God, fo he would by no means be
underftood to exclude from the Deity Inteliectiori
hfelf; taken in the common or general Senfe, buE
only that peculiar fort of Intellection proper to
Angels, which he thinks ought not to be attributed
to God any more than Human Reafon*. Picus ^
therefore, though he fpeaks as the Apocryphal
Dionyfius^ yet when he explains himfelf, it is evident
he fpeaks like other Men. And although the for-
mentioned Books of the Celeftial Hierarchy and of
the Divine Names, being attributed to a Saint and
Mart-yr of the Apoftolical Age, were reflected by
the Schoolmen ; yet ic is certain they rejected or
* Pic. Mirand. in Apolog. p. 155. Ed. Baf.
N foftncd
THE MINUTE
fofoned his harfti Expreffions, and explained away
or reduced his Doctrine to the received Notions
taken from Holy Scripture, and the Light of
Nature.
XX. Thomas Aquinas exprefieth his Senfe of this
Point in the following manner. All Perfections,
faith he, derived from God to the Creatures are in
a certain higher Senfe, or (as the Schoolmen term
it) eminently in God. Whenever, therefore, a
Name borrowed from any Perfection in the Creature
is attributed to God, we muft exclude from its
Signification every thing that belongs to the im-
perfect Manner, wherein that Attribute is found in
the Creature. Whence he concludes, that Know-
ledge in God is not an Habit, but a pure Act: *.
And again the fame Doctor obferves, that our In-
tellecl gets its No-dons of all forts of Perfections
from the Creatures, and that as it apprehends thofe
Perfections, fo it fignifies them by Names. There-
fore, faith he, in attributing thele Names to God,
we are to confider two Things , firft, The Per-
fections themfelves as Goodnefs, Life, and the like,
which are properly in God j and, fecondly, The
Manner which is peculiar to the Creature, and can-
not, ftrictly and properly fpeaking, be faid to agree
to the Creator {-. And although Suarez, with other
Schoolmen, teacheth, that the Mind of Man con-
ceiveth Knowledge and Will to be in God, as
Faculties or Operations, by Analogy only 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 understood in a Senfe including Imper-
fection, fuch as difcurfive Knowledge, or the like
* Sum. Theolog. p. i. Qiueft. 14. Art. i.
f Ibid. Quxit. 13. Art. 3.
imperfect
PHILOSOPHER. 179
imperfect kind found in the Creatures : And that, DIAL.
none of thofe Imperfections in the Knowledge of IV.
JMen or Angels belonging to Knowledge as fuch, it v - v -
will noc thence follow that Knowledge, in its proper
Senfe, may not be attributed to God : And of
Knowledge taken in general for the clear evident
underftanding of all Truth, he exprefly affirms that
it is in God, and that this was never denied by
any Philofopher who believed a God *. It was in-
deed a current Opinion in the Schools, that even
Being itfelf mould be attributed analogically to God
and the Creatures. That is, they held that God^
the fupreme, independent, felf-originate Caufe and
Source of all Beings, muft not be fuppofed to exift
in the fame Senfe with created Beings, not that he
exifts lefs truly or properly than they, but only be-
caufe he exifts in a more eminent and perfect
Manner.
XXT. But to prevent any Man's being led, by
miftaking the Scholartic 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 School
Phrafe, predicated analogically, it may not be
amifs to inquire into the true Senfe and Meaning of
thofe Words. Every one knows, that Analogy
is a Greek Word ufed by Mathematicians, to fignify
a Similitude of Proportions. For Inftance, when
we obferve that Two is to Six, as Three is to Nine,
this Similitude or Equality of Proportion is termed
Analogy. And although Proportion ftridfy figni-
fies the Habitude or Relation of one Quantity to
another, yet in a loofer and tranfiated Senfe, it hath
been applied to fignify every ocher Habitude : And
* Suarez Difp. Metaph. Tom. 2. Difp. 30. Se&. 15.
N 2 con-
iPo THE MINUTE
DIAL, confequently the Term Analogy comes to fignify
IV. all Similitude of Relations, or Habitudes what-
< -v -' foever. Hence, the Schoolmen tell us there is
Analogy between Intellect and Sight : Forafmuch
as, Intellect is to the Mind, what Sight is to the
Body ? And that he who governs the State is ana-
logous to him who fleers a Ship. Hence a Prince
is analogically itiled a Pilot, being to the State as a
Pilot is to his Vefiel *. For the farther clearing of
this Point it is to be obferved, that a two-fold
Analogy is diftinguifhed by the Schoolmen, meta-
phorical and proper. Ot the firft Kind there are
irequent Inilanccs in Holy Scripture, attributing
Human Parts and Pafiions to God. When he is
reprefented as having a Finger, an Eye, or an Ear :
when he is faid to repent, to be angry, or grieved :
everyone fees the Analogy is merely metaphorical.
Becaufe thofe Parts and Pafiions, taken in the
proper Signification, muft in every Degree necef-
iarily, and from the formal Nature of the Thing,
include Imperfection. When therefore it is faid,
The Finger of God appears in this or that Event,
Men of common Senfe 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. PafTions and
Senfes, as fuch, imply Defect :. but in Knowledge
fimply, or as fuch, there is no Defect. Knowledge
therefore, in the proper formal Meaning of the
Word, may be attributed to God proportionably,
that-i, prelerving a Proportion to the infinite Na-
ture of God. We may fay, therefore, that as God
is infinitely above Man, io is the Knowledge of
God infinitely above the Knowledge of Man, and
* Vide Cajetan. de Norn. Analog, c. 3.
this
PH ILOSOPHER. 181
this is what Cajetan calls Analogia proprie fatta. And DIAL.
after this fame Analogy, we mult underitand all IV.
thofe Attributes to belong to the Deity, which in s^v^
themfelves fimply, and as fuch, denote Perfection.
We may .therefore confidently with what hath been
premifed, affirm that all forts of Perfection, which
we can conceive in a finite Spirit, are in God, but
without any of that Allay which is found in the
Creatures. This Doctrine therefore of Analogical
Perfections in God, or our knowing God by Ana-
logy, feems very much mifunderftood and mifap-
plied by thofe who would infer from thence : that
we cannot frame any direct or proper Notion,
though never fo inadequate, of Knowledge or Wil-
dom, 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 ex-
pected I mould ask your Pardon for having dwelt
fo Jong on a Point of Metaphyfics, and introduced
foch unpolifhed and unfafliionable Writers, as the
Schoolmen, into good Company : but as Lyjicles
gave the Occafion, I leave him to anfwer for it.
LTS. I never dreamed of this dry Difftrtation.
But, if I have been the Occafion of difcuffing thele
Scholaftic Points, by my unlucky mentioning the
Schoolmen, it was my firfl Fault of the Kind, and
I promife it mail be the Jaft. The meddling with
crabbed Authors of any fort, is none of my Tafte.
I grant one meets now and then with a good Notion
in what we call dry Writers, fuch an one for example
as this I was fpeaking of, which I mult own {truck
my Fancy. But then for thefe, we have fuch as
Prodicus or Diagoras, who look into obiblete Books,
and fave the reit of us that trouble. CRl. So you
pjn your Faith upon them. LYS, It is only for
N 3 fome
182 THE MINUTE
DIAL, fome odd Opinions, and Matters of Fact, and cri-
IV. tical Points. Befides, we know the Men to whom
^Y"^- we give credit : They are judicious and honeft, and
have no End to ferve but Truth. And I am con-
fident iome Author or other has maintained the
forememioned Notion in the fame Senfe as Diagoras
related it. CRL That may be. But it never was
a received Notion, and never will, fo long as Men
believe a God : the fame Arguments that prove a
firii Caufe, proving an intelligent Caufe : Intelligent,
I fay, in the proper Senfe : Wife and Good in the
true and formal Acceptation of the Words. Other-
wife it is evident, that every Syllogifm brought to
prove thofe Attributes, or (which is the fame thing)
to prove the Being of a God, will be found to con-
fift of four Terms, and confequently can conclude
nothing. Bat for your part, Alciphron^ you have
been fully convinced, that God is a thinking intel-
ligent Being in the fame Senfe with other Spirits,
though not in the fame imperfect Manner or Degree.
'O '
XXIII. ALC. And yet I am not without my
Scruples: For with Knowledge you infer Wifdom,
and with Wifdom Goodnefs. Though I cannot fee
that it is either wife, or good, to enact fuch Laws
as can never be obeyed. CRL Doth any one find
fault with the Exactnefs of Geometrical Rules, be-
caufe no one in Practice can attain to it ? The per-
fection 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 poflible to conceive
God fo good, and Man fo wicked ? It may per-
haps with fome Colour be alledged, that a little foft
Shadowing of Evils fets off the bright and luminous
Parts of the Creation, and fo contributes to the
Jkauty of the whole Piece : But, for Blots fo large
arjd fb blade it is impofiible to account by thac
Principle,
PHILOSOPHER. 183
Principle. That there mould be fa much Vice, and DIAL
Co little Virtue upon Earth, and that the Laws of IV.
God's Kingdom ihould be fo ill obferved by his >^-v^
Subjects, is what can never be reconciled with that
furpaffing Wifdom and Goodnefs of the fupreme
Monarch. EUPH. Tell rne, Alciphron^ would you
argue that a State was ill adminiftred, or judge of
the Manners of its Citizens, by the Difbrders com-
mitted in the Goal or Dungeon ? slLC, I would
not. EUPH. And for ought we know, this Spot
with the few Sinners on it, bears no greater Pro-
portion to the Univerfe of Intelligences, than a
Dungeon doth to a Kingdom. It feems we are led
not only by Revelation, but by common Senfe,
obferving and inferring from the Analogy of vifible
Things, to conclude there are innumerable Orders
of intelligent Beings more happy and more perfect
than Man : whole Life is but a Span, and whofe
Place, this earthly Globe, is but a Point, in refpect
of the whole Syftem 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 mould return to this
World, though it were to fit on the brighteft Throne
in it, with vaftly more Loathing and Reluctance,
than we would now defcend into a loath fome Dun-
geon or Sepulchre.
XXIV. CRT. To me it feems natural, that-fuch
a weak, paffionate, and fhort- lighted Creature as
Man, mould be ever liable to Scruples of one kind
or other. But, as this fame Creature is apt to be
over-pofitive in judging, and over-hafty in con-
cluding, it falls out, that thefe Difficulties and
Scruples about God's Conduct are made Objections
to his Being. And fo Men come to argue from
N 4 their
THE MINUTE
their own Defecls, againft the Divine Per fed: ions,'
And, as the Views and Humours of Men are dif-
ferent, and often opposite, you may fometimes fee
them deduce the fame atheiftical Conclufion 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 Providence. One of them, a Man of a choleric
and vindictive Spirit, faid he could not believe a
Providence : becaufe London was not fwallowed up
or confumed by Fire from Heaven : the Streets being,
as he faid, full of People, who (hew no orher Be-
lief or Wormip of God, but perpetually 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 Pro-
vidence : for that a Being of confummate Wifdom
rnuft needs employ himfelf better, than in minding
the Prayers, and Actions, and little Interefts of
Mankind. ALC. After all, if God have no Pafiions,
how can it be true that Vengeance is his ? Or how
can he be find to be jealous of his Glory ? CRT.
We believe that God executes Vengeance without
Revenge, and is jealous without Weaknefs, juft
as the Mind of Man fees without Eyes, and appre-
hends without Hands.
XXV. ALC. To put a Period to this Difcourfe,
we will gran.t, there is a God in this difpaffionate
Senfe : but what then ? What hath this to do with
Religion or Divine Worfhip ? To what purpofe
are all thefe Prayers and 'Praifes, and Thankfgiv-
ings, and Singing of Pfalms, which the foolifh
Vulgar call ferving God ? What Senfe, or Ufe, or
End is there in all thefe Things? CRI. We
worfhip God, we praife and pray to him : not be-
caule we think that he is proud of our Worfhip, or
fonc)
PHILOSOPHER." 185
fond of our Praife or Prayers, and affecled with DIAI,;
them as Mankind are : or that all our Service can IV.
contribute in the leaft Degree to his Happinefs or *-* vJ
Good : But becaufe it is good for us, to be fo dif-
pofed towards God : becaufe it is juft and right, and
fuitable to the Nature of Things, and becoming the
Relation we (land in to our fupreme Lord and Go^
vernor. d LC. If it be good for us to worfliip
God, it fhould feem that the Chriftian Religion,
which pretends to teach Men the Knowledge and
Worfhip of God, was of fome Ufe and Benefit to
Mankind. CRL Doubtlefs. ALC. If this can be
made appear, I fhall own myfelf very much mif-
taken. CRL It is now near Dinner-time. Where-
fore, if you pleafe, we will put an end to this Con-
verfation for the prefent, and To-morrow Morning
refume our Subject.
Tut
t86 THE MINUTE
THE FIFTH DIALOGUE.
*? in
I. Minute Philofophers join in the Cry, and follow
the Scent of others. II. Worfhip prescribed by the
Chriftian Religion fait able to God and Man. III.
Power and Influence of the Druids. IV. Excel-
lency and Ufefulnefs of the Chriftian Religion. V.
It ennobles Mankind ', and makes them happy. VI.
Religion neither Bigotry nor Super/Titian. VII.
Phyficians and Phyftc for the Soul. VI H. Crf-
N0I0 1 0f */tf Clergy. IX. Natural Religion and
Human Reafon not to be difparaged. X. Tendency
and Ufe of the Gentile Religion. XI. GW /<?tfj
^/" Chriftianity. XII. Englilhmen compared with
ancient Greeks 0^ Romans. XIII. 7# Modern
Practice of Duelling. XIV. Character of the Old
Romans, ^w /<? be formed. XV. Genuine Fruits
of the Gofpel. XVI. /Piwj tf#J Factions not an
Effett of the Chrijlian Religion. XVII. Civil
Rage and Majffacres in Greece and Rome. XV 1 1 1.
Virtue of ancient Greeks. XIX. Quarrels of
Polemical Divines. XX'. Tyranny^ Ufurpation^
Sopbiftry of Ecclejiaftics. XXI. The Univerfities
cenfured. XXII. Divine Writings of a certain
modern Critic. XXIII. Learning the Effect of
Religion. XXIV. Barbarifm of the Schools. XXV.
Reftoration of Learning and polite Arts, to whom
c-wing. XXVI. Prejudice and Ingratitude of Mi-
nute Pbilofopbers. XXVII. Their Pretenfions
and Coitduft inconftftent. XXVIII, Men and
Brutes compared with refpefi to Religion. XXIX.
Cbriftinnity the only Meam to eftablifo Natural
Religion. XXX- Free-thinkers miftake their
Talents 5
PHILOSOPHER.
Talents ; have aftrong Imagination. XXXI. Tithes
and Church-lands. XXXII. Men diftingmjhed
from Human Creatures. XXX III. Diftribution
of Mankind into Birds, Beajls, andFi/hes. XXXIV.
Plea for Reafon allowed, but Unfairnefs taxed.
XXXV. Freedom a Blcffing or a Curfe as it is
ufed. XXXVI. Prieft craft not the reigning Evil.
E amufcd ourfelves next Day, every
one to his Fancy, 'till Nine of the
Clock, when Word was brought
that the Tea-table was fee in the Li-
brary : which is a Gallery on a 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 Seat under
a fpreading Tree. Here we had a Profpect on one
Hand of a narrow Bay or Creek of the Sea, inclofed
on either Side by a Coaft beautified with Rocks and
Woods, and green Banks and Farm-houfes. At the
End of the Bay was a fmall Town placed upon the
Slope of a Hill, which from the Advantage of its
Situation made a confiderable Figure. Several
Fiming-boats and Lighters gliding up and down on
a Surface as fmooth and bright as Glals enlivened
the Profpect. On the other hand, we looked down
on green Paftures, Flocks, and Herds, basking
beneath in Sun-fhine, while we in our fuperior Si-
tuation enjoyed the Frefhnefs of Air and Shade.
Here we felt that fort of joyful InftincT: which a
rural Scene and fine Weather infpire ; and propofcd
no fmall Pleafure, in reluming and continuing our
Conference without Interruption till Dinner: B.it
we had hardly feated ourfelves, and looked about
us, when we fliw a Fox run by the Foot of oup
Mount
1 88 THE MINUTE
DIAL. Mount into an adjacent Thicket. A .few Minutes
V. alter, we heard a confufed Noife of the opening of
y. "- J Hounds, the winding of Horns, and the roaring
of Country Squires. While our Attention was
fufpended by this Event, a Servant came running
out of Breath and told Crito % that his Neighbour
G$ffpuii a Squire 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 rofeand walked haftily to, the Houfe, where
we found Qefippus juft come to himfelf, in the
midft of half a dozen Sun-burnt Squires in Frocks
and fhort Wigs, and Jockey-Boots. Being asked
how he did ? he anfwered it was only a broken
Rib. With fome Difficulty Crito perfuaded him to
Jie on a Bed till the Chirurgeon came. Thefe Fox-
hunters having been up early at their Sport, were
eager for Dinner, which was accordingly haitened.
They pafTed the Afternoon in a loud ruftic Mirth,
gave Proof of their Religion and Loyalty by the
Healths they drank, talked of Hounds and Horfes
and Elections and Country Affairs, till the Chirur-
geon, who had been employed about Ctefippus^ de-
fired he might be put into Crito's Coach, and fent
home, having reiufed to flay all Night. Our
Gueils being gone, we repofed ourfelves after. the
Fatigue of this tumultuous Vifit, and next Morn-
ing afll-mbled again at the Seat of the Mount. Now
Istficks, being a nice Man, and a hi efprit, 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
ipmy Hours in their Company. J flattered myfeif,
' faid-he, that there had been none of this Species
remaining among us : Strange rhat Men fliould be
diverted with fuch uncouth Noife and Hurry, or
find Plealure in the Society of Dogs and Horfes (
PHILOSOPHER. 189
How much more elegant are the Diverfions of the DIAL.
Town! There feems, replied Eupbranor, to be V.
fome Refemblance between Fox- hunters and Free-
thinkers ; the former exerting their animal Faculties
in Purfuit of Game, s you Gentlemen employ
your Intellectuals in the Purfuit of Truth. The
Kind of Amufement is the fame, although the
Objed be different. LTS. I had rather be com-
pared to any Brute upon Earth than a rational
Brute. CRL You would then have been lefs dif-
pleafed with my Friend Pythocles,. whom I have
heard compare the common fort of Minute Phi-
lofophers, not to the Hunters, but the Hounds.
For, faid he, you mall often fee among the Dogs
a loud Babler, with a bad Nofe, lead the unskilful
Part of the Pack ; who join all in his Cry without
following any Scent of their own, any more than
the Herd of Free-thinkers follow their own Reafon.
II. But Pythocles was a blunt Man, and mufl:
never have known fuch Reafoners among them as
you Gentlemen, who can fit fo long at an Argu-
ment, difpute every Inch of Ground, and yet know*
when to make a reafonable Conceflion. LTS. I
don't know how it came to pafs ; but methinks Al-
ciphron makes Conceffions for himfelf and me too.
For my own parr, I am not altogether of fuch a
yielding Temper : But yet I don't care to be fmgu-
lar neither. CRL Truly, Alciphron, when I con-
fider 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 conducive
both to the general and particular Good of Man-
kind : And you allow, that the Beauty of Virtue
alone is not a fufficient Motive with Mankind to
the Practice of it. This led you to acknowledge^
that
THE MINUTE
that the Belief of a God would be very ufeful in the
World : And that confequently you fliould be di
pofed 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 Wormip ? And if a Re-
ligion, why not the Chriftian, if a better cannot
be affigned, and it be already cftaWiflied by the
Laws of our Country, and handed down to us from
our Fore-fathers ? Shall we believe a God, and not
pray to him for future Benefits nor thank him for
the pad ? Neither truft in his Protection, nor love
his Goodnefs, nor praife his Wifdom, nor adore
his Power ? And if thefe Things are to be done,
can we do them ira a Way more fui table to the
Dignity of God or Man, than is prefcribed by the
Chriftian Religion ? ALC. lam not perhaps al-
together fure that Religion mult 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 Maximum fuch as in ancient or in modern
Rome : No High Prieft, as in Jud<fa : No Royal
Priefts, as in Mgyfi and Sparta : No fuch Things
as the Dairos of Japan, or Lamas of Tartary.
III. I knew a little witty Gentleman of our Seel,
who was a great Admirer of the ancient Druids.
He had a mortal Antipathy to the prefent eftablifh-
ed Religion, but ufed to fay he mould like well to
fee the Druids and their Religion reftored, as it
anciently flourished in Gaul and Britain ; for it
would be right enough that there Ihould be a
Number of contemplative Men fet apart to pre-
ferve a Knowledge of Arts and Sciences, to educate
Youth, and teach Men the Immortality of the Soul
and
.
PHILOSOPHER. 191
and the moral Virtues. Such, faid he, were the DIA
Druids of old* and I fhould be glad to fee them V.
once more eftablifhed among us. CRL How would
you like, Alciphron, that Priefts fhould have Power
to decide all Con troverfies, adjudge Property, diftri-
bute Rewards and Punifhments : that all who did
not acquiefce in their Decrees fhould be excommuni-
cated, held in Abhorrence, excluded from all Ho-
nours and Privileges, and deprived of the common
Benefit of the Laws : and that now and then, a
Number of Lay-men fhould be crammed together
in a Wicker- idol, and burnt for an Offering to their
Pagan Gods? How fhould you like Jiving under
fuch Priefts and fuch a Religion ? 4LC. Not at all.
Such a Situation would by no means agree with
Free-thinkers. CRL And yet fuch were the Druids,
and fuch their Religion, if we may truft C^efar's
Account of them *. L TS. I am now convinced
more than ever, that there ought to be no fuch
Thing as an eftablifhed Religion of any kind.
Certainly all the Nations of the World have been
hitherto out of their W T its. Even the Athenians
themfelves, the wifeft and freeft People upon Earth,
had, I know not whar, foolifh Attachment to their
eftablifhed Church. They offered, it feems, a
Talent as a Reward- to whoever fhould kill Diagoras
the Mdian,. a Free-thinker of thofe Times, who
derided their Myfieries : And Protagoras, another
of the fame Turn, narrowly efcaped being put to
Death, for having wrote fomething that feemed tq
contradict their received Notions of the Gods. Such
was the Treatment our gener-ous Sedl met with at
Athens. And I make no doubt, but thefe Druids
would have facrificed many a Holocauft of Free-
thinkers. 1 would not give a Tingle Farthing to ex-
* De BcUo Galileo, 1. 6.
change
192 THE Mi N fr T E
DIAL, change one Religion for another. Away with alt
V. together* Root and Branch, or you had as good do
nothing. No Druids or Priefts of any fort for me :
I fee no occafion for any of them;
IV. EUPH. What Lyficles 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 Religionj which Alciphron
expected Crito mould make appear. CRT. 1 am the
readier to undertake this Point, becaufe I conceive
it to be no difficult one, and that one great Mark
of the Truth of Chriftianity is, in my Mind, its
Tendency to do Good, which feems the North-Star
to conduct our Judgment in moral Matters, and in
all Things of a practic Nature ; moral or practical
Truths being ever connected with univerfal Benefit.
But to judge rightly of this Matter, we mould en-
deavour to act like Lyficles upon another Occafion,
taking into our View the Sum of Things, and eon-
fidcring Principles as branched forth into Confe-
quences to the utmoft Extent we are able. We are
not fo much to regard the Humour or Caprice, or
imaginary Diftreflesof a few idle Men, whofe Con-
ceit may be offended, though their Confcience can-
not be wounded ; but fairly to confider the true In-
tereft of Individuals, as well as of Human Society.
Now the Chriftian Religion, confidered as a Foun-
tain of Light, and Joy, and Peace, as a Source of
Faith, and Hope, and Charity, (and that it is fo,
will be evident to whoever takes his Notion of it
from the Gofpel) muft needs be a Principle of Hap-
pinefs and Virtue. And he who fees not, that the
deftroying the Principles of good Actions muft de-
ftroy good Actions, fees nothing : And he who, fee-
ing this, (hall yet perfift to do it, if he be not wicked,
who is ? V. To-
PHILOSOPHER; 193
DIAL.
V. To me it fcems the Man can fee neither deep V.
nor far, who is not fenfible of his own Mifery, Sin- < v
fulnels, and Dependence; who doth not perceive,
that this prefent World is not defigned or adapted
to make rational Souls happy ; who would not be
glad of gerting into a better State; and who would
not be overjoyed to find that the Road leading
thither was the Love of God and iMan, the prac-
tifing every Virtue, the living reafonably while we
are here upon Earth, proportioning our Efteem to
the Value of Things, and foufmg this World as not
toabufe it. For this is what Chriftianity requires.
It neither injoms the Naftinefs of the Cynic, nor
the Infenfibility of the Stoic. Can there be a higher
Ambition than to overcome the World, or a wifer
than to fubdue ourfelve?, or a more comfortable
Doctrine than the RemilHon of Sins, or a more
joyful Profpect thaji that of having our bafe Na-
ture renewed and affimilated to the Deity, our being
made Fellow- Citizens with Angels and Sons of God?
Did ever Pythagoreans , or Platonifls^ or Stoics, .
even in Idea or in Wifh, propofe to the Mind of
Man purer Means, or a nobler End ? How great a
Share of our H.appinefs depends upon Hope ! How
totally is this extinguifhed by the Minute Philo-
fophy! On the other hand, how is it cherifhed and
raifed by the Gofpel ! Let any Man who thinks in
earned but confider the(e"things, and then fay which
he thinks deferveth bed of Mankind, he who re-
commends, or he who runs down Chriftianity ?
\Vhich he thinks likelier to lead a happy Life, to
be a hopeful Son, an honeft Dealer, a worthy
Patriot, He who fincerely 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 con-
tented to be thought, and to be, one of Epicurus's
O Hogs ?
THE MINUTE
Hogs ? And in fact, do but fcan the Characters,
and obferve the Behaviour of the common fort of
Men on both fides : Obferve, and fay which live
moft agreeably to the Dictates of Reafon ? How
things fhould be, the Reafon is plain : how they are,
1 appeal to fact.
VI. ALC. It is wonderful to obferve how things
change Appearance, as they are viewed in different
Lights, or by different Eyes. The Picture, Crito^
that I form of Religion is very unlike yours, when
I confider how it unmans the Soul, filling it with
abfurd Reveries, and flavifh Fears : how it extin-
guifhes the gentle Paflions, infpiring a Spirit of
Malice, and Rage, and Perfecution : When I be-
hold bitter Relcntments and unholy Wrath in thofe
very Men, who preach up Meeknefs and Charity to
others. CRI. It is very poffible, that Gentlemen
of your Sect may think Religion a Subject beneath
their Attention : but yet it feems that whoever fets
up for oppofing any Doctrine, fliould know what it
is he difputes againft. Know then, that Religion
is the virtuous Mean between Incredulity and Su-
perftition. We do not therefore contend for fu-
perftitious Follies, or for the Rage of Bigots. What
\ve plead for is, Religion againft Profanenefs, Law
againft Confufion, Virtue againft Vice, the Hope of
a Chriftian againft the Delpondency of an Atheift.
I will not juitify bitter Refentments and unholy
Wrath in any Man, much lefs in a Chriftian, and
Jeaft of all in a Clergyman. But if Sallies of Hu-
man Paffion fhould Icmetimes appear even in the
beft, it will not furprifc any one who reflects on the
Sarcafms and ill Manners with which they are
treated by the Minute Philofophers. For, as Cicero
fbmewhere obfcrves, Habet quendam aculeum Con-
tumelia> quern part prudentes ac viri boni difficillime
po/unt.
PHILOSOPHER. 195
pojfiint. But although you might fbmetimes obferve DIAL*
particular Perfons, profefling themfelves Chriftians, V.
run into faulty Extremes of any Kind, through < -vW
Paffion and Infirmity, while Infidels of a more calm
and difpafiionate Temper fhall perhaps behave
better. Yet thefe natural Tendencies on either
fide prove nothing, either in favour 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. LTS. To cut this Matter fhort, I fhall
borrow an Ailufion to Phyfic, which one of you
made ule of againft our Stci. It will not be denied,
that the Clergy pals lor Phyficians of the Sou!, and
that Religion is a fort of Medicine which they
deal in and adminifter. If then Souls in great
numbers are difealed and loft, how can we think the
Phyfician skilful, or his Phyfic good ? it is a com-
mon Complaint, that Vice increafes, and Men grow
daily more and more wicked. If a Shepherd's Fiock
be difeafed or unfound, who is to blame but the
Shepherd, for neglecting, or not knowing how to
cure them ? A Fig therefore for fuch Shepherds,
fuch Phyfic, and luch 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. EUPIL Nothing
feems more reasonable than this Remark, That
Men lliould judge of a Phyfician and his Phyfic, by
its Effect on the Sick. But pray, Lyficks^ would
you judge of a Phyfician, by thofe Sick who take
his Phyfic and follow his Prescriptions, or by thofe
who do not? LTS. Doubt lefs by thofe who do.
&UPH. What fliail we fay then, if great Num-
O 2 bers
THE MINUTE
bers refufe to take the Phyfic, or inftead of it take
Poifon of a direct contrary Nature prefcribed by
others, who make it their Bufinefs to difcredit the
Ph)fician and his Medicines, 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 ? LTS. By no means.
EUPH. By a parity of Reafon mould it not follow,
that the Tendency of religious Doctrines ought to
be judged of by the Effects which they produce,
not upon all who hear them, but upon thofe only
who receive or believe them? LTS. It feems
fb. EUPH. Therefore to proceed rairly, mall we
not judge of the Effects of Religion by the Re-
Jigious, of Faith by Believers, of Christianity "by
Chriftians.
VIII. ITS. But I doubt thefe fincere Believers
are very few. EUPH. But will it not fuffice to
juftify our Principles, if in proportion to the Num-
bers which receive them, and the degree of Faith
with which they are received, they produce good
Effects ? 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
profefTcd Endeavour to leflen that Number ? And
who are thofe but the Minute Philosophers ? LTS.
I tell you it is owing to the Clergy themfelves, to
the Wickednefs and Corruption of Clergymen.
EUPH. And who denies that there may be Minute
Philofophers even among the Clergy ? CRT. In fo
numerous a Body it is to beprefumed there are Men
of all forts. But notwithftanding the cruel Re-
proaches caft upon that Order by their Enemies, an
equal Obferver of Men and Things will, if I mif-
take nor, be inclined to think thofe Reproaches
owing
PHILOSOPHER. 197
owing as much to other Faults, as thofe of the DIAL.
CJergy : efpecially if he confiders the declamatory V.
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
liberal Attainments of Men in the feveral Pro-
feffions. Befides, I ihould not care for the odious.
Work of Comparifon : But I may venture to fay,
the Clergy of this Country where I live are by no
means a Difgrace to it: on the contrary, the People
feem much the better for their Example and Doc-
trine. But fuppofing the Clergy to be (what all
Men certainly are) Sinners, and faulty ; fuppofing
you might fpy out here and there among them even
great Crimes and Vices ; what can you conclude
againfl the Profeffion itfelf from its unworthy Pro-
fcflbrs, any more than from the Pride, Pedantry,
and bad Lives of fome Philofophers againlt Phi-
Jofophy, or of Lawyers againft Law ?
IX. CRI. It is certainly right to judge of Prin-
ciples from their Effects, but then we muft know
them to be Effects of thofe Principles, it is the
very Method I have obferved, with refpect to Re-
ligion and the Minute Philofophy. And I can
honeftly aver, that 1 never knew any Man or Fa-
mily grow worfe in proportion as they grew re-
ligious : But I have often obiervtd, that Minute
Philofophy is the worft Thing which can get into
a Family, the readied way to impoveriih, divide,
and difgrace it. ALC. By the fame Method of
tracing Caufes from their Effects, I have made it my
Obfervation, That the Love of Truth, Virtue, and
the Happinefs of Mankind are fptcious Pretexts,
but not the inward Principles that fet Divines at
work : Elfe why mould they affect to abufe Human
Reafon, to difparage Natural Religion, to traduce
O 3 the
198
THE MINUTE
DIAL. Philofophers, as they univerfally do? CRI. Not fo
V. univerfally perhaps as you imagine. A Chriftian,
\S-Y^*S indeed, is for confining Reafon within its due
Bounds : and fo is every reafonable Man. If we
are forbid meddling with unprofitable Queftions,
vain Philofophy, and Science faifly fo called, it
cannot be thence inferred, that all Inquiries into
profitable Queftions, ufeful Philofophy, and true
Science, are unlawful. A Minute Philofopher may
indeed impute, and perhaps a weak Brother may
imagine thofe Inferences, but Men of Senfe 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 Source
of Light and Truth. To amafs together Autho-
rities upon fo plain a Point would be needlefs. It
muft be owned fome Mens attributing too much to
Human Reafon, hath, as is natural, made others
attribute too little to it. But thus much is generally
acknowledged, that there is a natural Religion,
which may be difcovered and proved by the Light
of Reafon, to thofe who are capable of fuch Proofs.
But it muft be withal acknowledged, that Precepts
and Oracles from Heaven are incomparably better
fuited to popular Improvement, and the Good of
Society, than the Reafonings of Philofophers : and
accordingly we do not find, that natural or rational
Religion, as fuch, ever became the popular national
Religion of any Country.
X. ALC. It cannot be denied, that in all Heathen
Countries there have been received under the colour
of Religion, a world of Fables and fuperftitious
Rites. But I queftion whether they were fo abfurd
and of fo bad Influence, as is vulgarly reprelented,
fince their refpeclive Legiflators and Magiftrates
muft, without doubt, have thought them ufeful.
CRI.
PHILOSOPHER. 199
CRT. It were needlefs to inquire into all the Rites DIAL
and Notions of the Gentile World. This hath been V.
largely done when it was thought necefiary. And ^x-v" > -'
whoever thinks it worth while, may be eafily fatif-
fied about them. But as to the Tendency and Ufe-
fulnefs of the Heathen Religion in general, I beg
leave to mention a Remark of St. Aiigufiim^ *,
who obferves that the Heathens in their Religion
had no AfTemblies for preaching, wherein the
People were to be inftructed what Duties or Vir-
tues the Gods required, no Place or Means to be
taught what Per/ins f exhorts them to learn.
Difciteque 6 miferi, & caufas cognofcite
& quidnam vifturi gignimur.
ALC. This is the true Spirit of the Party, never
to allow 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. CRL We do not deny but there was
fomething ufeful 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 falfe
Religions : the truer therefore, the more ufeful. I
believe you will find it a hard Matter to produce
any ufeful Truth, any moral Precept, any falutary
Principle or Notion in any Gentile Syftem, either
of Religion or Philofophy, which is hot compre-
hended in the Chriftian, and either enforced by
ftronger Motives, or fupported by better Authority,
or carried to a higher Point of Perfection.
* De Civitate Dei 1. 2. f Sat. 3.
O 4 XI.
.
2oo - THE MINUTE
XI. ALC. Confequently you would have us think
ourlelves a finer People than the ancient Greeks or
Romans.- CRL 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 myfelf on
my Reading : But fliould be very ignorant to be
capable of being impofed on in fo plain a Point.
\Vhat! compare Cicero or -Brutus to an Engtijh
Patriot, or Seneca to one of our Parfons ! Then
that invincible Conrtancy and Vigour of Mind, that
difmterefted and noble Virtue, that adorable public
Spirit you 16 much admire, are things in them fo
well known, and fo different from our Manners,
that I know not how to excufe your perhaps. Eu-
pbranor, indeed, who pafieth his Life in this ob-
fcure Corner, may pofiibly miftake the Characters
of our Times : but you who know the World, how-
could you be guilty of fuch a Miftake? CRL
O Alcipbron ! I would by no means detract from the
nob e Virtue of ancient Heroes : But I oblerve thofe
great Men were not the Minute Philofophers of
their Times: and that the bed Principles upon
which they acted are 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 Inltances, in
every Kind of Worth and Virtue, public or pri-
vate, equal to the mod celebrated ot the Ancients.
Though perhaps their Story might not have been
ib well told, kt off with fuch fine Lights and Co-
lounrgs of Stile, or fo vulgarly known and con-
fided by every School-Boy. But though it
fhould be granted, that here and there a Greek or
Roman Genius, bred up under ftricl Laws, and
fevcrc Difcipline, animated to public Virtue by
Statues,
PHILOSOPHER. 201
Statues, Crowns, Triumphal Arches, and fuch DIAL;
Rewards and Monuments of great Actions, might V.
attain to a Character and Fame beyond other Men ; *-"*
yet this will prove only, that they had more Spirit,
and Jived under a civil Polity more wifely ordered
in certain Points than ours : Which Advantages of
Nature and Civil Inftitution will be no Argument
for their Religion, or againft ours. On the con-
trary, it leems an invincible Proof of the Power
and Excellency of the Chriftian Religion, that,
without the help of thofe Civil Institutions and
Incentives to Glory, it fliould be able to infpire a
Phlegmatic People with the nobleft Sentiments, and
foften the rugged Manners of Northern Boors into
Gentlenefs and Humanity : and that thefe good
Qualities mould 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 Chriftian Religion, let us take a Survey of
the prevailing Notions and Manners of this very
Country where we live, and compare them with
thofcof our Heathen Predecefibrs. ALC. I have
heard much of the glorious Light of the Gofpe!,
and mould be glad to fee Ibme Effects of it in my
own dear Country, which, by the bye, is one of
the molt corrupt and profligate upon Earth, not-
withttanding the boafted Purity of our Religion.
But it would look mean and diffident, to afreet a
Companfon with the barbirous Heathen, from
whence we drew our Original : If you would do
Honour to your Religion, dare to make it with the
molt renowned Heathens wt Antiquity. CRI. It
is a common Prejudice, to defpiie the prefer) t, and
over rate remote 1 imes and Things. Something
of
201 THE MINUTE
DIAL, of this feems to enter into the Judgments Men
V. make of the Greeks and Romans. For though it
*X*V~v; muft be allowed, thofe Nations produced fome
noble Spirits and great Paterns of Virtue : yet upon
the whole, it feems to me they were much inferior
in point of real Virtue and good Morals, even to
this corrupt and profligate Nation, as you are now
pleafed to call it in difhonour to our Religion ;
however you may think fit to characterize it, when
you would do honour to the Minute Philofophy.
This, I think, will be plain to any one, who (hall
turn off his Eyes from a few fhining Characters, to
view the general Manners and Cuttoms of thofe
People. Their infolent Treatment of Captives,
even of the higheft Rank and fofter Sex, their un-
natural expofing of their own Children, their bloody
Gladiatorian Spectacles, compared with the com-
mon Notions of Englishmen) 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 moft
infamous Funimment and Death for the Guilt of her
Father, or a whole Family of Slaves, perhaps fome
hundreds, for a Crime committed by one ? Or more
abominable than the Bacchanals and unbridled Lufts
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 lead not in every Circumftance of Impudence
and Effrontery. While the Romans were poor, they
were temperate ; bur, as they grew rich, they be-
came luxurious to a Degree than is hardly believed
or conceived by us. It cannot be denied, the old
Roman Spirit was a great one. But it is as certain,
there have been numberlefs Examples of the moft
refolute and clear Courage in Britons, and in ge-
neral
PHILOSOPHER. 203
neral from a Religious Caufe. Upon the whole, it D IAL .
feems an Inftance of the greateft Blindnefs and In- y.
gratitude, that we do not fee and own the exceed- u v -
ing great Benefits of Christianity, which, to omit
higher Confiderations, hath fo vifibly foftned,
polifhed, and embellifhed our Manners.
XIII. ALC. O Crito, we are alarmed at Cruelty
in a foreign Shape, but overlook it in a familiar
one. Elie how is it poflible that you mould not fee
the Inhumanity of that barbarous Cuftom of Duel-
ling, a Thing avowed and tolerated and even re-
pucabie among us ? Or that feeing this, you fhould
iuppoie our Englijhmen of a more gentle Difpofition
than the old Romans^ who were altogether Strangers
to it? CRL I will by no means make an Apology
for every Goth that walks the Streeis, with a de-
termined Purpofe to murder any Man who mall but
fpit in his Face, or give him the Lye. Nor do I
think the Chriftian Religion in the leaft answerable,
for a Practice fo directly oppofite to its Precepts,
and which obtains only among the idle Part of the
Nation, your Men of Fartiion ; who, inftead of
Law, Reafon, or Religion, are governed by
Famion. Be pleafed 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 Qjeftion, at
prefenr, rs not concerning the refpe&ive Tendencies
of the Pagan and the Chriftian Religions, but con-
cerning our Manners, as actually compared with
thole ot ancient Heathens, who I aver had no
fuch barbarous Cuftom as Duelling. CRL And I
aver that, bad as this is, they had a worfe : and that
was
THE MINUTE
was Poifoning. By which we have Reafon to think
there were many more Lives deftroyed, than by
this Gothic Crime of Duelling : Inafrnuch as it ex-
tended to all Ages, Sexes, and Characters, and as
its Effects were more fecret and unavoidable : and
as it had more Temptations, Intereft as well as
Pafiion, to recommend it to wicked Men. And for
the Fa&, not to wafte Time, I refer you to the
Roman Authors themfelves. LTS. 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 Honour muft not appear againft
the means of vindicating Honour. CRL Though,
ic be remarked by fome of your Soft, that the
Clergy are not uled to preach againft Duelling, yet
I neither think the Remark itfelf juft, nor the
Reafon afligned for it. In effect, one half of their
Sermons, all that is faid of Charity, Brotherly Love,
Forbearance, Meeknefs, and Forgiving Injuries, is
directly againft this wicked Cuftom ; by which the
Clergy themfelves are fo far from never fuffering,
that perhaps they will be found, all Things con-
fidered, to fuffer oftner than other Men. L TS.
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 wholly and folely againft the Laity, while
the tame Species exert their Talents upon the Clergy.
The Qualities conftituent of this tame Bully are
natural Rudenefs joined with a delicate Senfe of
Danger. For, you muft know, the Force of in-
bred Infolence and ill Manners is not diminifhed,
though
PHILOSOPHER. 205
though it acquire a new Determination, from the DIAL,
fafhionable Cuitom of calling Men to account for V.
their Behaviour. Hence you may often fee one of >^V>.
thefe tame Bullies ready to burft 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 Railery, who would as foon bite off his Tongue,
as break a Jeit on the Profeffion of Arms, in the
Pretence or a military Man, fhall inftantly brighten
up and affume a familiar Air with Religion and the
Church before Ecclefiaftics. Dorcon, who pafieth
for a Poltron and ftupid in all other Company, and
really is fo, when he is got among Clergymen,
affects a quite oppofite Character. And many
Dorcons there are, which owe their Wit and Courage
to this Paflive 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 ? CR I. The Character of the
Romans is not to be taken from the Sentiments of
2"//X, or Cato's Actions, or a mining Pa'ffage 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 favour of the old Romans
againft your own Country : probably becaufe it pro-
fefleth Chriftianity. Whatever Inltancesof 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 Shame that attends their
Difcovery. There is, even at this Day, a fort of
Modefty in all our public Councils and Deliberations.
And 1 believe, the boldeil of our Minute Philo-
fophcrs would hardly undertake in a popular Af-
fembly,
206 THE MINUTE
DIAL, fembly, to propofe any Thing parallel'to the Rape
V. of the Sabines^ the moft unjuft Ufage of Lucius
!j ColfatinuSj or the ungrateful Treatment
of LamiliuS) which, as a learned Father obferves,
were Inftances of Iniquity agreed to by the public
Body of the Romans. And if Rome in her early
Days were capable of fuch flagrant Injuftice, it is
moft certain (he did not mend her Manners, as flic
grew great in Wealth and Empire, having pro-
duced Monfters in every Kind of Wickednefs, as
far exceeding other Men, as they furpaffed them in
JPower. I freely acknowledge, the Chriftian Re-
ligion hath not had the fame Influence upon the
Nation, that it would in cafe it had been always
profeffed in its Purity, and cordially believed by all
Men. But I will venture 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 Country-
men fo bad as you imagine. On the contrary, an
indifferent Eve may, I verily think, perceive a
Vein of Charity and Juftice, the Effeft of Chriftian
Principles, run through the latter ; which, though
not equally difcernible in all Parts, yet dilcloieth
itfelf lufficiemly to make a wide Difference upon
the whole, in fpite of the general Appetites and
Paffions of Human Nature, as well as of the par-
ticular Hardnefs and Roughnefs of the Block, out
of which we were hewn. And it is obiervable
(what the Roman Authors themfelves often fuggeft)
that, even their Virtues and magnanimous Actions
rofe and fell with a Scnfe of Providence and a future
State, and a Philofophy the neareft to the Chriilian
Religion.
XV. Crito having fpoke thu?, paufed. But Al-
tipbron addreffing himfdf to Euphranor and me,
laid,
PHILOSOPHER. 207
faid, It is natural for Men, according to their feveral DIAL,
Educations and Prejudices, to form contrary Judg- V.
ments upon the fame Things, which they view in
very different Lights. Crito, for inftance, imagines
that none but falutary Effects proceed from Re-
ligion : on the other hand, if you appeal to the
general Experience and Observation of other Men,
you (hall find it grown into a Proverb that Religion
is the Root of Evil.
Tantum Religio 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 unreafon-
able to oppole againft the general concurring
Opinion of the \V orld, the Obfervation of a par-
ticular Perfon, or particular Set of Zealots, whofe
Prejudice flicks clofe to them, and ever mixeth with
their Judgment ; and who read, collect, and ob-
ferve with an Eye not to difcover the Truth, but to
defend their Prejudice. CRI. Though I cannot
think with Alciphron^ yet I rnuft own 1 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 ftem otherwife, he
can as cafily make it a Character of Truth. But ic
will by no means follow, that a profane Proverb ufed
by the Friends and admired Authors of a Minute
Philofopher, mull therefore be a received Opinion,
much lefs a Truth grounded on the Experience and
Obfervation of Mankind. Sadnefs may fpring from
Guilt or Superftition, and Rage from Bigotry : But
Darknefs might as well be fuppofed the natural
Effect of Sunmine, as fallen and rurious Paffions to
proceed from the glad Tidings and divine Precepts of
the
208 THE MINUTE
DIAL, the Gofpel. What is the Sum and Subftance, Scope
V. 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 Signs, Principles,
Motives, or Effects. Now I would fain know, how
it is poffible for Evil or Wickednefs of any kind to
fpring from fuch a Source. I will not pretend, there
are no evil Qualities in Chriftians, nor good in
Minute Philofophers. But this I affirm, that what-
ever Evil is in us, our Principles certainly lead to
Good : and whatever Good there may be in you, it
is mod certain your Principles lead to Evil.
XVI. ALC. It muft be owned there is a fair Out-
fide, 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
beft moral Doctrines 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 Ap-
pearance, and (lie wed Cruelty, Ambition, Avarice,
and every bad Quality. CR1. That is to fay, iome
Men very cunningly preached and underwent a
world of Hardfhips, and laid down their Lives to
propagate the belt Principles and the beft Morals,
to the end thaj 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 Obfervation. ALC. And yet ever fince
this Religion hath appeared in the World, we have
had eternal Feuds, Factions, MaiTacres, and Wars,
the very Reverfe of that Hvmn with which it is
introduced in the Gofpel : Glory be to God on higb^
OH
PHILOSOPHER* 209
en Earth Peace, Good-mil towards Men. CRT. DIAL*
This I will not deny. I will even own, that the V.
Gofpel and the Chriftian Religion have been often v v .
the Pretexts 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 ; becaufe a rebellious, proud, revengeful,
quarrelfome Spirit is directly oppofite to the whole
Tenor and moil exprefs Precepts of Chriftianity :
a Point fo clear that I fhal-1 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 Product of the Pafiions and
Vices of Mankind, which are fometimes covered
with the Mask of Religion by wicked Men, hav-
ing the Form of Godlinefs without the Power of
it. This Truth feems fo plain, that I am furprifed
how any Man of Senfe, Knowledge, and Candour
can make a Doubt of it.
XVII. Take but a View of Heathen Rome ; what
a Scene is there of Faction and Fury and civil
Rage ? Let any Man confider the perpetual Feuds
between the Patricians and Plebeians, the bloody and
inhuman Factions of Marius and Sylla, Cinna and
QttaviuS) and the vaft havoc of Mankind, during
the two famous Triumvirates. To be fhort, let any
Man of common Candour and common -Senfe but
caft an Eye, from one End to the other of the
Roman Story, and behold that long Scene of Se-
ditions, Murders, Maffacres,Profcriptions and Defo-
lations of every kind, enhanced by every cruel Cir-
cumftance of Rage, Rapine, and Revenge , and then
fay, whether thofe Evils were introduced into the
World with the Chriftian Religion, or whether
they are not lefs frequent now than before ? 4LC,
P The
210 THE MINUTE
The ancient Romans, it muft be owned, had a
high and fierce Spirit, which produced eager Con-
tentions and very bloody Catastrophes. The Greeks,
on the other hand, were a polite and gentle Sort of
Men, foftened by Arts and Phiiofophy. It is im-
pofiible to think of the little States and Cities of
Greece, without wifhing to have lived in thole
Times, without admiring their Policy and envying
their Happinefs. CR 1. Men are apt to confider
the dark Sides of what they pofiefs, and the bright
ones of Things out of their Reach. A fine Cli-
mate, elegant Tafte, polite Amufements, Love of
Liberty, and a moft ingenious inventive Spirit for
Arts and Sciences were indifputable Prerogatives of
ancient Greece. But as for Peace and Quietncfs,
Gentlenefs and Humanity, I think we have plainly
the Advantage : For thofe envied Cities compofed
of gentle Greeks were not without their Factions,
which perfecuted each other with fuch Treachery,
Rage, and Malice, that in refpect of them our factious
Folk are mere Lambs. To be convinced of this
Truth, you need only look into ffycydides*i where
you will find thofe Cities in general involved in fuch
bitter Factions, as for Fellow- Citizens without the
Formalities of War, to murder one another, even
in their Senate-houfes and their Temples ; no re-
gard 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 Savage Nations fhould 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 j all which can very eafily be
accounted for by the natural Infirmities and Cor-
* Thucyd. I. 3.
ruption
PHILOSOPHER. 211
ruption of Men. It would not perhaps be fo eafy DIAL*
to account for the Blindnefs of thofe, who impute V.
the mod hellim Effects to the moft divine Principle, < v^"
if they could be fuppofed in earned, and to have
confidered the Point One may daily fee ignorant
and prejudiced Men make the moil 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 expect.
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 on Account of thofe Qualities
which you think fit to allow them, but alfo for their
Virtues. CRL I mall not take upon me to fay how
far fome Men may be prejudiced againft their Coun-
try, or whether others may not be prejudiced in
favour 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, now
at this Day in England, than at any Time could be
found in ancient Greece. Thus much will be al-
lowed, 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 States. Though Socrates*
it muft be owned, would not allow, that thofe
Statefmen, by adorning the City, augmenting the
Fleet, or extending the Commerce of Athens, de-
ferved well of their Country, or could with Juftice
complain of the ungrateful Returns made by their
Fellow-Citizens, whom, while they were in Power,
they had taken no Care to make better Men, by
P 2 improving
2 T THE MINUTE
DIAL, improving and cultivating their Minds with the
V. Principles of Virtue, which if they had done, they
^v"^ needed not to have feared their Ingratitude. If I
were to declare my Opinion, what gave the chief
Advantage to Greeks and Romans, and other Na-
tions, which have made the greateft Figure in the
World, 1 fhould be apt to think it was a peculiar
Reverence for their reipe&ive Laws and Inftitutions,
which infpired them with Steadmefs and Courage,
and that hearty generous Love of their Country :
by which they did not merely underftand a certain
Language or Tribe of Men, much lefs a particular
Spot of Earth, but included a certain Syftem 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 Country. But herein
we beg to be excufed, if we do not think fit to
imitate the Greeks, or to be governed by any Au-
thority whatfoever. CRT. So far from it. If Ma-
hometanifm were eftablimed by Authority, I make
no doubt, thofe very Free-thinkers, who at prefer, t
applaud Turkifli Maxims and Manners to that
Degree you'd think them ready to turn Turks^ would
then be the firft to exclaim againft them. 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, which 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,
Meeknefs, Concord, and what not ! if you take
their Word for it : But if you caft an Eye upon
their Practice, you find them to have been in all
Ages
PHI LOSOPHER. 213
Ages the moft contentious, quarrelfome, disagree- DIAL.
ing Crew that ever appeared upon Earth.' To V.
obferve the Skill and Sophiftry, the Zeal and \*s~\f~*J
Eagernefs, with which thofe Barbarians, the
School-Divines, fplit Hairs, and conteft about
Chimasras, gives me more Indignation, as being
more abliird and a greater Scandal to Human
Reafon, than all the ambitious Intrigues, Cabals,
and Politics of the Court of Rome. CRI. If Di-
vines are quarrelfome, that is not fo far forth as
Divine, but as Undivine and Unchriftian. Juftice
is a good thing ; and the Art of Healing is excellent;
neverthelefs in the admmiftring of Juftice or Phyfic
JVIen may be wronged or poifoned But as Wrong
cannot be Juftice, or -the Effect of Juftice, fo
Poifon cannot be Medicine or the Effect ot Medi-
cine, fo neither can Pride or Strife be Religion or
the Effect of Religion. Having prcmifed this,
I acknowledge, you may often iee hot-headed
Bigots engage themfelves in religious as well as
civil Parties, without being of Credit or Service to
either. And as for the Schoolmen in particular,
I do not in the leaft think the Chriftian Religion
concerned in the Defence of them, their Tenets,
or their Method of handling them : bur, whatever
Futility there may be in their Notions, or Inele-
gancy in their Language, in pure Juftice to Truth
one mud own : they neither banter, nor rail, nor
declaim in their Writings, and are fo far from mew-
ing Fury or Paffion, 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 Man-
ners. But after all, if Men are puzzled, wrangle,
talk Nonfenfe, and quarrel about Religion : fo they
do about Law, Phyfic, Politics, and every thing
elfe of Moment. I ask whether in thefe Profcffions,
P 3 or
214 THE MINUTE
or in any other, where Men have refined and ab-
flmctrd, they do not run into Diiputes, Chicane,
Nonlenfe, and Contradictions, as well as in Di-
vinity ? And yet this dotn not hinder but there may
be many excellent Rules, and juft Notions, and
ufeful Truths in all thole Proteffions. In all Dif-
putes Human Paffions too often mix themfelves, in
proportion as the Subject is conceived to be more
or lefs important. But we ought not to contound
the Caule of Man with the Caufe of God, or make
Human Follies an Objection to Divine Truths. It
is eafy to diitinguifh what looks like Wifdom from
above, and what proceeds from the Paffion and
"Wcaknefs of Men. This is fo clear a Point, that
one would be rempted to think, the not doing it was
an Effect, not of Ignorance, but of fomething worfe.
XX. The Conduct we object to Minute Philo-
fophers is a natural Confequence of their Principles.
"Whatfoever they can reproach us with is an Enid,
not of our Principles, but of Human Paffion and
Frailty. ALC. This is admirable. So we muft
no longer object to Chriftians the abfurd Conten-
tions 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 Re-
ligion, and his Diiciples, have lowed a good Seed ;
and together with this g( od Seed, the Enemies of
his Golpel (among whom are to be reckoned the
Minute Philolbphtrs of all Ages) have lowed bad
Seeds, whence fpring Tares and Thiitlesi is it not
evident, thcfe bad Weeds cannot be imputed to
the ^.ood Sttd, or to tnolc who io\\cd u ? What-
ever you do or can object againft Ecclefialhcal
1)raiiy UlUTpation, orSophittry, nay, wuhout
an) Bitiiaifh or Diiauvanu-gc to Reh^.cn, be ac-
acknowJcd^ed
PHILOSOPHER. 215
knowledged by all true Chriftians : provided dill that DIAL.
you impute thole wicked Effects to their true Caufe, V.
not blaming any Principles or Peribns for them, but
thofe that really produce or juftify them. Certainly,
as the Interefts of Chriftianity are not to be ;up-
ported by unchriftian Methods, whenever thele are
made ufe of, it mull: be fuppofed there is fome other
latent Principle which lets them at work. If the
very Court of Rome hath been known, from Mo-
tives ot Policy, to oppolc fettling th Inquifition
in a Kingdom, where the fecular P. , r hath en-
deavoured to introduce it in fpite of that ' Jourt * :
We may well fuppofe, that e{fe where Factions of
State, and Political Views of Princes, hath given
birth to Tranfadlions feemingly religious, wherein
at bottom neither Religion, nor Church, nor
Churchmen, were at all confidered. As no Man
of common Senfe and Honelty will engage in a
general Defence of Ecclefiailics, fo 1 think no
Man of common Candour can condemn them in
general. Would you think it realonable to blame
all Scatefmen, or Lawyers, or Soldiers, for the
Faults committed by thofe of their Proieffion,
though in other Times, or in other Countries, and
influenced by other Maxims and other Difcipline ?
And if not, why do you meaiure with one Rule to
the Clergy, and another to the Laity ? Surely the
belt Reafon that can be given for this is Prejudice.
Should any Man rake together all the Miichiefs
that have been committed in all Ages and Nations,
by Soldiers and Lawyers, you would, I fup-
pofe, conclude from thence, not that the State
fhould be deprived of thole uiehjl Profeffions, but
only that their Exorbitances fhould be guarded
againft and punimed. If you took the fame equi-
table Courfe with the Clergy, there would indeed
* P. Paolo iltoria dell' Inquifizione, p. ^z.
P 4 be
2i 6 THE MINUTE
DIAL, be lefs to be faid againft you : but then you would
V. have much lefs to lay. This plain obvious Con-
V-^V^*^ fideration, if every one who read confidered, would
lefien the Credit of your Declaimers. ALC. But
when all is faid that can be faid, it muft move a Man's
Indignation to fee reafonable Creatures, under the
Notion of Study and Learning, employ'd in read-
ing and writing fo many voluminous Trac"ts de Una
caprind. CR1 I (hall not undertake the Vindication
of Theological Writings, a general Defence being
as needlefs as a general Charge is groundlefs. Only
let them fpeak for themfelves : and let no Man con-
demn them upon the Word of a Minute Philofo-
pher. But we will imagine the very worft, and
iuppofe that a wrangling Pedant in Divinity difputes
and ruminates and writes upon a refined Point, as
ufelefs and unintelligible as you pleafe. Suppofe
this fame Perfon bred a Layman, might he not
have employed himfelf in tricking Bargains, vexa-
tious Law-fuits, Factions, Seditions, and fuch like
Amufements, 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 Ill-nature, being Weapons con-
ftantly exerted by the Parti fans, as well as Cham-
pions, on either Side: 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 Theory, as if his Life, Li-
berty or Fortune were at ftake. CRL No doubt all
Points in Divinity are not of equal Moment. Some
may be too fine fpun, and others have more Strefs
laid on them than they deferve. Be the Subject
what it will, you lhall often obferve that a Point
by being controverted, fingled out, examined, and
nearly
PHILOSOPHER. 217
nearly infpe&ed, groweth confiderable to the fame DIAL.
Eye, that, perhaps, would have overlooked it in y.
a large and comprehenfive View. Nor is it an un- < /-^,
common Thing, to behold Ignorance and Zeal united
in Men, who are born with a Spirit of Party, though
the Church or Religion have in Truth but fmall
Share in it. Nothing is eafier than to make a
Caricatura (as the Painters call it) of any Profeffion
upon Earth : But at bottom, there will be found
nothing fo ftrange in all this Charge upon the
Clergy, as the Partiality of thofe who cenfurethem,
in fuppofing the common Defects of Mankind
peculiar to their Order, or the Effect of religious
Principles. ALC. Ocher Folks may difpute or
Iquabbleas they pleafe, and nobody mind them: but
it feems thefe venerable Squabbles of the Clergy pafs
for Learning, and intereft Mankind. To ufeihe
Words of the moft ingenious Characterizer of our
Times, " A Ring is made, and Readers gather in
" abundance. Every one takes Party and encou-
" rages his own Side. This mail be my Champion!
" This Man for my Money ! Well hit on our Side!
" Again a good Stroke ! There he was even with
" him ! Have at him the next Bout ! Excellent
" Sport! *" CRT. Methinks I trace the Man of
Quality and Breeding in this delicate Satire, which
ib politely ridicules thole Arguments, Anfwerr,
Defences, and Replications which the Prefs groans
under. AL.C. To the infinite wade of Time and
Paper, and all the while nobody is one whit the
wifer. And who indeed can be the wifer for read-
ing Books upon Subjects quite out of the wav, in-
comprehenfible, and molt wretchedly written ?
What Man of Senfe or Breeding would not abhor
the Infection of prolix Pulpit Eloquence, or of that
* Cbarafleriltics, Vol. III. c. 2,
dry,
218 THE MINUTE
DIAL, dry, Formal, pedantic, ftiff, and clumfy Stile, which
V. fmells of the Lamp and the College ?
XXI. They who have the Weaknefs to reverence
the Univerfiries as Seats or Learning, rnuft needs
think this a ftrange Reproach ; but it is a very juft
one. For the moll ingenious Men are now agreed,
that they are only Nurferies of Prejudice, Cor-
ruption, Barbarifm, and Pedantry. LTS. For
my part, 1 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
cheartultft time of my Life. As for their Books
and Stile I had not 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
Subjed will foon fill his Library. I do not know
what Theological Writings Alciphron and his Friends
may be converfant in : but I will venture to fay, one
may find among our Engtijh Divines many Writers,
who for Compals of Learning, Weight of Matter,
Strength of Argument, and Purity of Stile, are
not inferior to any in our Language. It is not my
Dcfign to apologize for the Univerfities : whatever
is amifs in them (and what is there perfect among
Men ?) I heartily wiih amended. But I dare affirm,
tecaufe I know it to be true, that any impartial
Obferver, although they mould not come up to
what in Theory he might wifh or imagine, will
neverthelefs 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 thole to rail
moft at Places of Education, who have profited
leaft by them. Weak and fond Parents will alfo
readily impute to a wrong Caufe, thofe Corruptions
themfelves have occafioned, by allowing their
Children
PHILOSOPHER. 219
Children more Money than they knew how to fpend DIAL.
innocent]/. And too often a Gentleman, who has V.
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 Authority, not of a Dunce, or a Rake, or
abfurd Parent, but of the moft confummate Critic
this Age has produced. This great Man cha-
racterizeth Men of the Church and Univerficies
with the fineft Touches and moft mafterJy Pencil.
What do you think he calls them ? EUPH. What ?
ALC. Why, the black Tribe, Magicians, For-
malifts, Pedants, bearded Boys : and, having fuf-
ficiently derided and exploded them and their mean
ungenteel Learning, he fets moft admirable Models
of his own for good Writing : And it muft be ac-
knowledged they are the fineft things in our Lan-
guage ; as I could eafily convince you, tor I am
never without fomething of that noble Writer
about me. EUP H. He is then a noble Writer.
ALC. I tell you he is a Nobleman. EUPH. But
a Nobleman who writes is one Thing, and a noble
Writer another. ALC. Both Characters are coin-
cident, as you may fee.
XXII. Upon which Akiphron pulled a Treatifc
out or his Jrocker, intitled, A Soliloquy, or Advice
to an Author. Would you behold, laid he, look-
ing round upon the Company, a noble Specimen of
fine Writing : do but dip into this Book, which
Crito opening read verbatim as follows *.
[mifes
* Where then are the Pleafures ivhich Ambition pro-
* Atia Love <-/t,rds? How's ihe gaj World enjoy* d?
* ?au 3. Seft. 2.
'Or
220 THE MINUTE
Or are thofe to be ejleentd no Pleafures,
Which are loft by Dulnefs and Inaftion ?
But Indolence is the higheft Pleafure.
To live and not to feel! To feel no Trouble.
What Good then ? Life itfelf. And is
This properly to live ? Is Sleeping Life ?
Is this what IJhouldJludy to prolong ?
Here the
Fantaftic Tribe itfelf feems fcandaliz'd.
A ' .ivii War begins : 'The major Part
Of the capricious Dames do range themfelves
On Reafon's Side,
And declare againft the languid Siren.
Ambition blujhes at the offer* d Sweet.
Conceit and Vanity take fuperior Airs.
Ev'n Luxury herfelf in her polite
And elegant Humour reproves th* Apoftate
Sifter.
And marks her as an Alien to true Pleafure.
Away thou
Drowfy Phantom / Haunt me no more^ for I
Have learn* d, from better than thy Sifterhood,
That Life and Happinefs conjift in Attion
And Employment.
But here a bufy Form folicits us,
Aftive, induftrious, watchful, and defpifwg
Pains and Labour. She wears the ferious
Countenance of Virtue, but with Features
Of Anxiety and Difquiet.
What is'tjhe mutters ? Wloat looks fos on with
Such Admiration and Aftonijhment ?
Bags ! Coffers ! Heaps of Jhining Metal ! What ?
For the Service of Luxury ? For her ?
Tbefe Preparations ? Art thou then her Friend,
Grave Fancy! Is it for her thou toirfl ?
No, but for Provifion againft IV ant.
But Luxury apart ! fell me now.
PHILOSOPHER. 221
Haft thou not already a Competence ? DIAL.
tc Tis good to be fe cure againft the Fear V.
Of flawing. Is there then no Death but this ? L/"V"XJ
No other PaJJage out of Life ? Are other Doors *
Secur'd if this be bar'd ? Say Avarice !
Thou emptieft of Phantoms, is it not vile
Cowardife thou ferv'ft ? What further have I then
To do with thee (thou doubly vile Dependent}
When once I have difmijl thy Patronefs,
And defpifed her Threats ?
Thus I contend with Fancy and Opinion.
Euphranor, having heard thus far, cried out :
What ! will you never have done with your Poetry ?
another time may ferve : But why fhould we break
off our Conference to read a Play ? You arc mi
taken, it is no Play nor Poetry, replied Aiciphron,
but a famous modern Critic moralizing in Piofe.
You muft know this great Man hath (to ufe his
own Words) revealed a Grand Arcanum to the
World, having inftructed Mankind in what he
calls Mirrour-writing, Self-difcourjing Praclice^ and
Author Praftice, and fhew'd, " That by virtue of
an intimate Recefs, we may difcover a certain
" Duplicity of Soul, and divide our Self into two
" Parties, or (as he varies the Phrafe) practically form
u the Dual Number." In confequence whereof he
hath found out that a Man may argue with himfelf :
and not only with himfelf, but alfo with Notions, Sen-
timents, and Vices, which by a marvellous Profopo-
pceia he converts into Ib many Ladies : and fo con-
verted, he confutes and confounds them in a Divine
Strain. Can any thing be finer, bolder, or more fub-
lime ? 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 lets up
for reforming the Stile and Tafte of the Age ?
ALC.
222 THE MINUTE
DIAL. ALC. The very fame. This is the admired Critic
V. of our Times. Nothing can ftand the Teft of his
- v-^-J correct Judgment, which is equally fevere to Poets
and Parfons. " The Britl/h Mufes (faith this great
" Man) lifp as in their Cradles : and their ftam-
<c mering Tongues, which nothing but Youth and
' c Rawnefs can excufe, have hitherto fpoken in
" wretched Pun and Quibble. Our Dramatic
*' Shake/pear^ our Fletcher , -Johnfon, and our
' Epique Milton preferve this Stile. And, accord-
" ing to him, even our later Authors aiming at a
" falfe Sublime, entertain our raw Fancy and un-
" practifed Ear, which has not yet had leifure to
" form itfelf, and become truly mufical," EUPH.
Pray what EfTt-cl: may the Lefibns of this great
Man, in whole Eyes our learned Profeflbrs are but
bearded Boys, and our moft celebrated Wits but
wretched Punfters, have had upon the Public ?
Hath he rubbed off the College Ruft, cured the
Rudenefs and Rawnefs of our Authors, and reduced
them to his own Attic Standard ? Do they afpire
to his true Sublime, or imitate his chafte unaffected
Stile ? ALC. Doubtlefs the Tafte of the Age is
much mended : in proof whereof his Writings are
univerfaliy admired. When our Author publifhed
this Treatife, he forefaw the public Tafte would
improve apace : that Arts and Letters would grow
to great Perfection : that there would be a happy
Birth of Genius : of all which Things he fpoke, as
he faith himlelf, in a prophetic Stile. CRI. And
yet notwithstanding the prophetical Predictions of
this Critic, I do not find that any Science hath
throve among us of late, fo much as the Minute
Philofophy. In this kind, it mult be confcrfled, we
have had many notable Productions. But whether
they are fuch Mafter-pieccs for good Writing, I
leave to be determined by their Readers.
XXIII.
PHILOSOPHER.
XXIII. -In the mean time I muft beg to be ex-
cufed, if I cannot believe your great Man on his
bare Word ; when he would have us think, that
Ignorance and ill Tafte are owing to the Chnftian
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 Spirit towards Learn-
ing, 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 Curiofity
was amuled 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 Af-
fectation, and as fuch banifhed from polite Afiemblies
and Places of Refort : and without doubt would in
a little time be banifhed the Country : if it were not
for the great Refervoirs of Learning, where thole
Formalitts, Pedants, and bearded Boys, as your
profound Critic calls them, are maintained by the
Liberality and Piety of our PredecefTors. For it is
as evident that Religion was the Caufe of thofe
Seminaries, as it is that they are the Caufe or
Source of all the Learning and Tafte which is to
be found, even in thofe very Men who are the de-
clared Enemies of our Religion and public Founda-
tions. Every one, who knows any thing, knows
we are indebted for our Learning to the Greek and
Latin
214. TH E MINUTE
DIAL. Latin Tongues. This thofe fevere Cenfors will
V. readily grant. Perhaps they may not be fo ready
i -v ' to grant, what all Men muft fee, that we are in-
debted for thofe Tongues to our Religion. What
elfe could have made foreign and dead Languages
in fuch Requeft among us ? What 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 Scriptures, and
Theological Writings of the Fathers and Doctors of
the Church ? And in fact, do we not find that the
Learning of thofe Times was folely in the Hands
of Ecclefiaftics ; that they alone lighted the
Lamp in Succeffion one from another, and tranf-
mitted it down to After-ages ; and that ancient
Books were collected and preferved in their Col-
leges and Seminaries, when all Love and Remem-
brance of polite Arts and Studies was extinguiftied
among the Laity, whofe Ambition intirely turned
to Arms?
XXIV. ALC. There is, I muft needs fay, one
Sort of Learning undoubtedly of Chriftian Original,
and peculiar to the Univerfities \ where our Youth
fpend feveral Years in acquiring that myfterious
Jargon of Scholafticifm ; than which there could
never have been contrived a more effectual Method,
to perplex and confound Human Underftanding.
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 Scholaftic Learning was not of Chriftian but of
Mahometan Original, being derived from the
Arabs ? And what it tin's Gne\ ance of Gentlemens
fpendirg feveral Years in learning and unlearning
this Jargon, bs all Grimace and a Specimen only
of
PHILOSOPHER; 225
of the Truth and Candour of certain Minute Phi- DIAL.
lofophers, who raife great Invectives from flight V.
Occasions, and judge too often without inquiring. * -v^*-
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 Surfeit of which is by no means the pre-
vailing Nufance of this Age. It is one thing to
wafte one's Time in learning and unlearning the
barbarous Terms, wiredrawn Diftinflions, and pro-
lix Sophiftry of the Schoolmen : and another to
attain lome Exactnefs in Defigning and Arguing :
Things perhaps not altogether beneath the Dignity
even of a Minute Philofopher. There was indeed
a Time, when Logic was confidered as its own
Object : And that Art of Reafoning, inrtead of
being transferred to Things turned altogether
upon Words and Attractions : which produced
a fort of Leprofy in all Parts of Knowledge, cor-
rupting and converting them into hollow verbal
Difputations in a moft impure Dialed:. But thofe
Times are pafled : and that which had been cultivated
as the principal Learning for fome Ages, is now
confidere^ in another Light : and by no Means
makes that Figure in the Univerfities, or bears that
Part in the Studies of young Gentlemen educated
there, which is pretended by thofe admirable Re-
formers of Religion and Learning, the Minute
Philofophers.
XXV. But who are they that encouraged and
produced the Reftoration of Arts and polite Learn-
ing? What Share had the Minute Philofophers in
this Affair? Matthias Corvinus King of Hungary,
Alpbonfus King of Naples ', Cofmus de Medicis, Pic us
of Mirandula^ and other Princes and great Men,
famous for Learning themfelves, and for encouraging
226 THE MINUTE
DIAL, it in others with a munificent Liberality, were
V. neither Turks nor Gentiles nor Minute Philolo-
v -v ' phers. Who was it that tranfplanted and revived
the Greek Language and Authors, and with them
all polite Arts, and Literature in the Weft ? Was
it not chiefly BeJJarion a Cardinal, Marcus Mufurus
an Archbifhop, Theodore Gaza a private Clergy-
man ? Has there been a greater and more renowned
Patron, and Reftorer of elegant Studies in every
kind, fince the Days of Auguftus Ctffar, than Leo
the tenth Pope of Rome ? Did any Writers ap-
proach the Purity of the Clajjics nearer than the
Cardinals fytobusbAd Sadoletus, or than the Bifhops
Jovius and Vida ? not to mention an endlefs Num-
ber of ingenious Ecclefiaftics, who flourifhed on
the other Side of the Alps in the Golden Age (as
the Italians call it) of Leo the Tenth, and wrote,
both in their own Language and the Latin, after
the beft Models of Antiquity. It is true, this firft
Recovery of Learning preceeded the Reformation,
and lighted the Way to it : But the Religious Con-
troverfies, which enfued, did wonderfully propa-
gate and improve it in all Parts of Chriftendom.
And furely the Church of England is, at leait, as
well calculated for the Encouragement of Learning,
as that of Rome. Experience confirms this Ob-
fervation : And I believe the Minute Philofophers
will not be fo partial to Rome as to deny it. A LC.
It is impofiible your Account of Learning beyond
the Alps fhould be true. The noble Critic in my
Hands, having complimented the French, to whom
he allows fome good Authors, aflerts of other
Foreigners, particularly the Italians, " That they
" may be reckoned no better than the Corrupters
" of true Learning and Erudition." CRI. With
fome Sorts of Critics, Dogmatical Cenfures and
Conclufions' are not always the Refult of perfeft
Knowledge
PHILOSOPHER. 227
Knowledge or exact Inquiry : And if they harangue Dr AL
upon Tafte, Truth of Art, a juft Piece, Grace of V.
Stile, Attic Elegance, and fuch Topics, they are v -v
to be underftood only as thofe that would fain talk
themfelves into Reputation for Courage. To hear
Thrafymacbus fpeak of Refentment, Duels, and
Point of Honour, one would think him ready to
burrt with Valour. LTS. Whatever Merit this
Writer may have as a Demolifher, I always thought
he had very little as a Builder. It is natural for
carelei's Writers to run into Faults they never think
of: But for an exact and fevere Critic to moot his
Bolt at random, is unpardonable. If he, who
profefies at every Turn an high Efteem for polite
Writing, fhould yet defpile thofe who mod excel
in it ; one would be tempted to fufpect his Tafte.
But if the very Man, who of all Men talks mod
about Art and Tafte, and critical Skill, and would
be thought to have moft confidered thofe Points,
fhould often deviate from his own Rules, into the
falfe Sublime or the mauvaife Plaifanterie : What
reafonable Man would follow the Tafte and Judg-
ment of fuch a Guide, or be feduced to climb the
deep Afcent, or tread in the rugged Paths of Vir-
tue on his Recommendation ?
XXVI. ALC. But to return, methinks Crito
makes no Compliment to the Genius of his Country,
in fuppofingthat Engli/hmen might not have wrought
out of themfelves, all Art and Science and good
Tafte -, without being beholden to Church, or LJni-
verfities, or ancient Languages. CRI. What mighc
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 colt
Pains to come at : And extraordinary Pains require
Q 2 an
228 THE MINUTE
DIAL, an extraordinary Motive. As for what lies next the
V. Surface, it feems but indifferent, being neither fo
good nor in fuch plenty as in fome other Countries.
Jc was the Comparifon of an ingenious Florentine,
that the celebrated Poems of Taffo and Ariofto are
like two Gardens, the one of Cucumbers, the other
of Melons. In the one you mall find few bad, but
the bed 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 Com-
parifon may hold between the Englijh and fome of
their Neighbours. A~LC. But fuppofe we fhould
grant that the Chriftian Religion and its Seminaries
might have been of ufe, in preferving or retrieving
polite Arts and Letters : what then ? Will you
make this an Argument of its Truth ? C R I. I
will make it an /\rgument of Prejudice and In-
gratitude in thofe Minute Philofophers, who object
Darknefs, Ignorance, and Rudenefs, as an Effect
of that very Thing, which above all others hath
enlightened and civilized and embellifhed their
Country : which is as truly indebted to it for Arts
and Sciences (which nothing but Religion was ever
known to have planted in fuch a Latitude) as for
that general Senfe of Virtue and Humanity, and
the Belief of a Providence and Future State, which
all the Argumentation of Minute Philofophers hath
not yet been able to abolilh.
'
XXVII. ALC. It is Arange you fhould ftill per-
fift to argue, as if all the Gentlemen of our Sect
were Enemies to Virtue, and downright Atheifts :
Though I have affuvtd you of the contrary, and
that we have among us feveral, who protefs chem-
felves in the Interefts of Virtue and natural Religion,
and have alio declared, Th;it I mylelf do now
argue upon that Foot. CRL How can you pretend
to
PHILOSOPHER. 229
to be in the Intereft of Natural Religion, and yet DIAL.
be profefied Enemies of the Chriftian, the only V.
eftablifhed Religion which includes whatever is ex-
cellent in the Natural, and which is the only means
of making thofe Precepts, Duties, and Notions, fo
called, become reverenced throughout the World ?
Would not he be thought weak or infincere, who
fhould go about to periuade People, that he was
much in the Interefts of an Earthly Monarch ; that
he loved and admired his Government -, when at
the fame time he mewed himfelf on all Occafions,
a mod bitter Enemy of thofe very Perfons and
Methods, which above all others contributed mod
to his Service, and to make his Dignity known and
revered, his Laws obferved, or his Dominion ex-
tended ? And is not this what Minute Philolbphers
do, while they fet up for Advocates of God and
Religion, and yet do all they can to difcredit Chrif-
tians and their Worfhip ? It mud be owned, indeed,
that you argue 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 Profeilion,
of Learning, of Eloquence, and even of Human
Reafon itfeif. After all, even thofe of your Sect
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 Con-
duct of Human Agents and difpenfing Bleflings or
Chaftifements, the immortality of the Soul, a final
Judgment, and future State of Rewards and Punifh-
ments; how few, if any, of your Free-thinkers
have made it their Endeavour to pofiefs Mens.
Minds with a ferious Senfe of thofe great Points of
Natural Religion ! How many, on the contrary,
endeavour
230 THE MINUTE
DIAL, endeavour to render the Belief of them doubtful or
V. ridiculous ! It muft be owned, there may be found
Men that, without any regard to thefe Points, make
fome Pretence to Religion : But who can think
them in earneft ? You fhall Ibmetimes lee, the
very Ringleaders of Vice and Profanenefs write like
Men, that would be thought to have Virtue and
Piety at h^art. -This may perhaps prove them in-
confiftent Writers^ 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 underflood as mere Dilcretion
and Compliance with common Forms. LTS. To
fpeak the Truth, I, for my part, had never any
liking to Religion of any kind, either revealed or
unrevealed : And I dare venture to fay the fame
for thofe Gentlemen of our Se<5t that I am acquaint-
ed 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 Re-
gard of Piety or any Sort of Worfliip. There may,
perhaps, be found one or two formal Pretenders to
Enthufiafm and Devotion, in the way of Natural
Religion, who laughed at Chriftians for publilliing
Hymns and Meditations, while they plagued the
"World with as bad of their own : But the fprightly
Men make a Jeft of all this. It leems to us mere
Pedantry. Sometimes, indeed, in good Company
one may hear a Word dropt in Commendation of
Honour and Good-nature : But the tormer of thele,
by Conn-.iffeurs^ is always undcrilood to mean
nothing but Fafhion : as the latter is nothing but
Temper and Conftitution, which guides a Man juft
as Appetite doth a Brute.
XXVIII.
PHILOSOPHER. 231
DIAL.
XXVIII. And after all thefe Arguments and V.
Notions, which beget one another without End, to "^^T^
take the Matter fhort : neither I nor my Friends
for our Souls could ever comprehend, why Man
might not do very well, and govern himfelf with-
out any Religion at all, as well as a Brute which is
thought the fillier Creature of the two. Have Brutes
Inftincls, Senfes, Appetites, and Paflions, to (leer
and conduct them ? So have Men, and Reafon
over and above to confulc upon Occafion. From,
thefe Premifes we conclude, the Road of Human
Life is fufficiently lighted without Religion. CRI.
Brutes having but fmall Power, limited to Things
prefent or particular, are fufEciently oppofed and
kept in Order, by the Force or Faculties of other
Animals and the Skill of Man, without Confcience
or Religion : But Confcience is a neceffary Balance
to Human Reafon, a Faculty of fuch mighty Ex-
tent and Power, efpecially toward Mifchief. Befides,
other Animals are, by the Law of their Nature,
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 contrary Ends ; and either fall
fhort of or exceed the Perfection natural to his
Species in this World j as he is capable, either 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 transformed into the Similitude of Angels.
Man alone of all Animals hath Underftunding to
know his God. What availcth this Knowledge
unlefs it be to enoble Man, and raile him to an
Imitation and Participation of the Divinity ? Or
what could fuch Enoblement avail if to end with
Q 4 this
THE MINUTE
this Life ? Or how can thefe Things take effeft
without Religion ? But the Points of Vice and
Virtue, Man and Dealt, Senfe and Intellect, have
been already at large canvafled. What! Lyftcles^
would you have us go back where we were three
or four Days ago ? LTS. By no means : I had
much rather go forward, and make an End as foon
as poffible. But to fave Trouble, give me leave to
tell you once for all, that, fay what you can, you
fhall never perfuade me fo many ingenious agreeable
Men are in the wrong, and a Pack of iharling four
Bigots in the right.
.. adi
XXIX. CRT. O Lyfides, I neither look for Re-
ligion among Bigots, nor Reafon among Libertines ;
each Kind difgrace their leveral Pretenfions : the
one owning no regard even to the plained and moft
important Truths, while the others exert an angry
eal for Points of lead Concern. And furely
whatever there is of filly, narrow, and uncharitable
in the Bigot, the fame is in great meafure to be
imputed to the conceited Ignorance, and petulant
Profanenefs of the Libertine. And it is not at all
unlikely that as Libertines make Bigots, fo Bigots
fhould make Libertines, the Extreme of one
Party being ever obferved to produce a contrary-
Extreme or another. And although, while thefe
Adverfaries draw the Rope of Contention, Reafon
and Religion are often called upon : yet are they
perhaps very little confidered or concerned in the
Conteft. Lxfides, inftead of anfwering Crito^
turned fhort upon Alciphron. It was always my
Opinion, faid he, that nothing could be fillier than
to think of deftroying Chriftianity, by crying up
natural Reiigion. Whoever thinks highly of the
one, can never, with any Confiftency, think meanly
of the other 5 it bcir.'g very evident, that Natural
Religion,
PHILOSOPHER. 233
Religion, without Revealed, never was and never DIAL.
can be eftablifhed or received any where, but in the V.
Brains of a few idle fpeculative Men. I was aware ' -v -*
what your Conceflions would come to. The Belief
of God, Virtue, a Future State, and fuch fine
Notions are, as every one may lee with half an Eye,
the very Bafis and Corner-Stone of the Chriftian
Religion. Lay but this Foundation for them to
build on, and you mall foon fee what Superstructures
our Men of Divinity will raife from it. The Truth
and Importance of thofc Points once admitted, a Man
need be no Conjurer to prove, upon that Principle,
the Excellency and Ufefulnefs of the Chriftian Re-
ligion : And then to be fure, there muft be Priefts to
teach and propagate this uieful Religion : And if
Priefts, a regular Subordination without doubt in
this worthy Society, andaProvifion for their Main-
tenance : fuch as may enable them to perform all
their Rites and Ceremonies with Decency, and keep
their facred Character above Contempt. And the
plain Confequence 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 EG-
clefiaftical Evils, Prieftcraft, Hierarchy, Inquifition,
We have loft our Liberty and Property, and put the
Nation to vaft Expence, only to purchafe Bridies and
Sadies for their own Mouths and their own Backs.
XXX. This being fpoke with fome Sharpnefs
of Tone, and an upbraiding Air, touched Al-
ciphron to the quick, who replied nothing, but fhew-
ed Confufion in his Looks. Crito fmiling looked
at Euphranor and me, then cafting an Eye on the
two Philolbphers, fpoke as follows. If I may be
admitted to interpofe good Offices, for preventing
a Rupture between old Friends and Brethren in
Opinion, J would obferve, that in this Cnarge of
Lyficks
THE MINUTE
Lyficles there is fomething right and fomething
wrong. It feems right to affert as he doth, that tht
real Belief of Natural Religion will lead a Man to
approve of Revealed : But it is as wrong to afiert,
that Inquifitions, Tyranny, and Ruin muft follow
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 Argument ! Can no
Method be found, to relieve them from the Terror
of that fierce and bloody Animal, an Englifh Parfon ?
"Will it not fuffice to pare his Talons without chop-
ping off his Fingers ? Then they are fuch wonder-
ful Patriots for Liberty and Property ! When I hear
thefe two Words in the Mouth of a Minute Phi-
lofopher, I am put in mind of the Tefle di Ferro at
Rome. His Holinefs, it feems, not having Power
to affign Penfions on Spanijh Benefices to any but
Natives of Spain^ always keeps at Rome two
Spaniards^ called fefte di Ferro, who have 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 Share in them.
What ! Is itimpoffible for a Man to be a Chriftian,
but he muft be a Slave ? Or a Clergyman, but he
muft have the Principles of an Inquifitor ? I am far
from fcreening and juftifying Appetite of Domi-
nation or Tyrannical Power in Ecclefiaftics. Some,
who have been guilty in that refpecl:, 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 pofiibly accrue to the State, from the overflow-
ing Zeal of ait Independent Whig ? This I may
affirm.
ILOSOPHER. 235
affirm, without being at any pains to prove it, that DIAL.
the worft Tyranny this Nation ever felt was from V.
the Hands of Patriots of that Stamp.
XXXI. LTS. I don't know. Tyranny is a
harfh Word, and fometimes mifapplied. When
fpirited Men of independent Maxims create a Fer-
ment, or make a Change in the State : He that
Jofeth is apt to confider things in one Light, and
he that wins in another. In the mean time this is
certainly good Policy, that we Ihould 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 Members need
not be repeated to fuch knowing Men. It fhould
feem as needlefs to obferve, that all other States,
which ever made any Figure in the World for
Wifdom and Politenefs, have thought Learning
deferved Encouragement as well as the Sword : that
Grants for religious Ufes were as fitting as for
Knights Service : and Foundations for propagating
Piety, as necefiary to the public Welfare and De-
fence, as either Civil or Military Eftablifhments.
In former Times, when the Clergy were a Body
much more numerous, wealthy, and powerful : when
in their State of Ccelibacy they gave no Pledges to
the Public : when they enjoyed great Exemptions
and Privileges above their Fellow-Subje6bs : when
they owned Obedience to a foreign Potentate : the
Caie 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 Sa-
gacity or Honefty in the Minute Philofophers. But
I ask who are at this Expence, and what is this
Expence fo much complained of ? LTS. As if you
had never heard ot Church-Lands and Tithes !
CRI. But I would lam know, how they can be
charged
THE MINUTE
charged as an Expence, either upon the Nation or
private Men. Where nothing is exported the Na-
tion lofeth nothing: and it is all one to the Public,
whether Money circulates at Home through the
Hands of a Vicar or a Squire. Then as for private
Men, who, for want of Thought, are full of
Complaint about the Payment of Tithes ; can any
Man juftly complain of it as a Tax, that he
pays what never belonged to him ? The Tenant
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 i it being all one to him, whether he pays
his Paftor or his Landlord. The Landlord cannot
complain that he has not what he hath no Right to,
cither by Grant, Purchafe, 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.
J,TS. At prefent indeed we have no Right, and
that is our Complaint. CRI. You would have
then what you have no Right to. LTS. Not fo
neither : what we would have is firft a Right con-
vey'd 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 an
Acl: paffcd for excommunicating from all Civil
Rights every Man that is a Chriftian, a Scholar,
and wears a black Coat, as guilty of three capital
OiTcnces againft the public Weal of this Realm.
L TS. To deal frankly, I think it would be an
excellent good Act. CRI. It would provide at
once tor feveral deferving Men, rare Artificers in
Wit, and Argument, and Ridicule! who have, too
many
PHILOSOPHER. 237
many of them, but fmall Fortunes, with a great DiAt,
Arrear of Merit towards their Country, which they V.
have fo long enlightened and adorned gratis. ^^v^>
EUPH. Pray tell me, Lyficles, are not the Clergy
legally poflefTed of their Lands and Emoluments ?
LTS. Nobody denies it. EUPH. Have they not
been pofleffed of them from Time immemorial?
LYS. This too I grant. EUPH. They claim then
by Law and ancient Prefcription. LTS. They do;
EUPH. Have the oldeft Families of the Nobility
a better Title ? LTS. I believe not. It grieves
me to fee fo many overgrown 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? LTS. So much the
better. This enlarges our View, and opens a new-
Scene : It is very delightful in the Contemplation
of Truth, to behold how one Theory grows out
of another. ALC. Old P<etus ufed to fay, that if
the Clergy were deprived of their Hire, we fhould
lofe the moft popular Agument againft them. LTS.
But fo long as Men Jive by Religion, there will
never be wanting Teachers and Writers in Defence
of it. CRI. And how can you be fure they would
be wanting, though they did not live by it, fmce
it is well known Chriftianity had its Defenders even
when Men died by it ? LTS. One Thing I know :
there is a rare Nurlery of young Plants growing
up, who have been carefully guarded againrl every
Air of Prejudice, and fprinkled wjtli the Dew of
our choiceit Principles : mean while, Wifhes are
vrearifome: and to our infinite Regret nothing can
be done, fo long as there remains any Prejudice in
favour of old Cuiloms and Laws and National Con-
ftitutions, which, at bottom, we very well know
and
238 THE MINUTE
DIAL, andean demonftrate to be only Words and No*
V. tions.
XXXII. But I can never hope, Crito, to make
you think my Schemes reafonable. We reafon
each right upon his own Principles, and fliall 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 different, perhaps diametrically
oppofite : and yet each may admit of clear Proofs,
and be inferred by the fame way of reafoning.
For Inftance, the Gentlemen of the Club which I
frequent, define Man to be a fociable Animal :
Confequently we exclude from this Definition all
thofe Human Creatures, of whom it may be faid,
we had rather have their Room than their Com-
pany. And fuch, though wearing the Shape 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 confidered as Men. Whatever there-
fore 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 hold
for clear and well connected Reafoning. But others
may view things in another Light, affign different
Definitions, draw other Inferences, and perhaps
confider, what we fuppofe the Top and Fiower of
the Creation, only as a Wart or Excrefcence of
Human Nature. From all which there muft enfue
a very different Syftem of Morals, Politics, Rights,
and
PHILOSOPHER. 239
and Notions. CRT. If you have a mind to argue, DIAL
we will argue : if you have more mind to jcft, we V.
wiJl Jaugh with you. LTS.
. Ridentem dicere verum
Quid wtat ?
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.
XXXII I. He made a threefold Partition of the
Human Species, into Birds, Beads, and Fifties,
being of Opinion that the Road of Life lies up-
wards, in a perpetual Afcent through the Scale of
Being : In fuch fort, that the Souls of Infects after
Death make their fecond Appearance in the Shape
of perfect Animals, Birds, Beads, or Fifties j
which upon their Death are preferred into Human
Bodies, and in the next Stage into Beings-of a higher
and more perfect Kind. This Man we confidered
at firft as a fort of Heretic : becaufe his Scheme
feemed not to confift with our fundamental Tenet*
the Mortality of the Soul : But he juftified the No-
tion to be innocent, inafmuch as it included nothing
of Reward or Puniftimenr, and was not proved by
any Argument, which fuppofcd or implied either
incorporeal Spirit, or Providence, being only in-
ferred, by way of Analogy, from what he had
obferved in Human Affairs, the Court, the Church,
and the Army ; wherein the Tendency is always
upwards from lower Ports to higher. According
to this Syftem, the Fifties are thole Men who fwim
in Pleafure, fuch as petits inaiires, bom vivans, and
honeft Fellows. The Beads are dry, drudging,
covetous, rapacious Folk, and ail thole addicted to
Care
240 THE MINUTE
DIAL. Care and Bufmefs "like Oxen, and other dry Land
V. Animals, which fpend their Lives in Labour and
Fatigue. The Birds are airy notional Men, En-
thufiafts, Proje&ors, Poets, Philofophers, and fuch
like : in each Species every Individual retaining a
Tincture of his former State, which conftitutes
what is called Genius. If you ask me which Species
of Mankind I like beft, I anfwer, The flying Fifh :
that is, a Man of animal Enjoyment, with a
Mixture of Whim. Thus you fee we have our
Creeds and our Syftems, as well as graver Folks:
with this Difference, that they are not ftrait-laced,
but fit eafy, to be flipped off or on, as Humour or
Occafion ferves. And now 1 can, with the great-
eft ^Equanimity imaginable, hear my Opinions
argued againft, or confuted.
XXXIV. ALC. It were to be wimed all Men
were of that Mind. But you mail find a fort of
Men, whom I need not Name, that cannot bear
with the lead Temper, to have their Opinions exa-
mined or their Faults cenfured. They are againft
Reafon, becaufe Reaibn is againft them. For our
parts, we are all for Liberty of Confcience. If our
Tenets are abfurd, we allow them to be freely
argued and infpected : and by parity of Reafon we
might hope to be allowed the fame Privilege, with
refped: to the Opinions of other Men. CRI. O
Aldphron ! Wares that will not bear the Light are
jullly to be fufpected. Whatever therefore moves
you to make this Complaint, take my Word I
never will : But as hitherto I have allowed your
Reafon its full Scope, fo for the future I always
fhall. And though 1 cannot approve of Railingor
Declaiming, not even in myfelf, whenever you
have fhewed me the way to it : Yet this I wiii
aniwer for, that you mall ever be allowed to rcafou
as
PHILOSOPHER. 241
as clofely and as ftrenuoufly as you can. But for DIAL.
the Love of Truth, be candid, and do not fpend V.
your Strength and our Time, in Points of no Sig- v - v |J
nificancy, or foreign to the Purpofe, or agreed be-
tween us. We allow that Tyranny and Slavery
are bad Things : but why fhould we apprehend
them from the Clergy at this Time ? Rites and
Ceremonies we own are not Points of chief moment
in Religion : but why mould we ridicule things in
their own Nature, at leatt indifferent, and which
bear the Stamp of fupreme Authority ? That Men
in Divinity, as well as other Subjects, are perplexed
with ufelefs Difputes, and are like to be fo as long as
the World Jafts, I freely acknowledge: But why
muft all the Human Weaknefs and Miftakes of
Clergymen be imputed to wicked Defigns ? Why
indilcriminately abufe their Character and Tenets ?
Is this like Candor, Love of Truth, and Free-
thinking? It is granted there may be found, now
and then, Spleen and 1 11- breeding in the Clergy :
But are not the fame Faults incident to Englifh Lay-
men, of a retired Education and Country Life ? I
grant there is infinite Futility in the Schoolmen :
But I deny that a Volume of that doth fo much
Mifchief, as a Page of Minute Philofophy. That
weak or wicked Men mould, by favour of the
World, creep into Power and high Stations in the
Church, is nothing wonderful : and that in fuch
Stations they mould behave like themfelves, is
natural to fuppofe. But all the while it is evident,
that not the Gofpel but the World, not the Spirit
but the Flefh, not God but the Devil, puts them
upon their unworthy Atchievements. We make
no Difficulty to grant, That nothing is more in-
famous than Vice and Ignorance in a Clergyman ;
nothing more bafe than a Hypocrite, more fri-
volous than a Pedant, more cruel than an Inquifitor.
R But
241 THE MINUTE
DIAL. But it muft be alfo granted by you, Gentlemen, that
V. nothing is more ridiculous and abfurd, than for
v^v"^ pedantic, ignorant, and corrupt Men to caft the
firft Stone, at every Shadow of their own Defects
and Vices in other Men,
XXXV. ALC. When I confider the deteftable
State of Slavery and Superftition, I feel my Heart
dilate and expand itlelf to grafp that ineftimable
BlefTmg of independent Liberty. This is the facred
and high Prerogative, the very Life and Health of
our Englijh Conftkution. You muft not therefore
think it ftrange, if with a vigilant and curious 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 better to view and extirpate every the
kaft Speck, which mall difcover itfelf in what we
are careful and jealous to preferve, as the Apple
of our- Eye. CRI. As for unbounded Liberty, I
leave it to Savages, among whom alone I believe it
is to be found ; But, for the rcafonable legal Liberty
of our Conftitution, J moft heartily and fincerely
wifh it may for ever fubfift and flourish among us.
You and all other Englijhmen cannot be too vigilant,
or too earntft, 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 fevere one. But what Pretext can this
afford for your Attempts againft Religion, or in-
deed, how can it be confident with them ? Is not
the Proteftant Religion a main Part of our Legal
Conftitution ? 1 remember to have heard a Foreigner
remark, That we of this Ifland were very good
Proteftants, but no Chriftians. But whatever Minute
Philosophers may will), or Foreigners jay, it is cer-
tain
PHILOSOPHER.
tain our Laws fpeak a different Language. ALC.
This puts me in mind of the wife Reafoning of a
certain fage Magi (Irate, who, being prefied by the
RalJery and Arguments of an ingehious Man, had
nothing to fay for his Religion but that ten Millions
of People inhabiting the fame Ifland might, whether
right or wrong, if they thought good, eftablifh.
Laws for the worfhipping of God in their Temples,
and appealing to him in their Courts of Jultice.
And that in'cafe ten thoufand ingenious Men fhould
publicly deride and trample on thofe Laws, ic
might be juft and lawful for the /aid 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
lage Magiftrate ? ALC. The Anfwer is plain. By
the Law of Nature, which is fuperior to all pofitive
Inftitutions, Wit and Knowledge have a Right to
command Folly and Ignorance. 1 fay, ingenious
Men have by natural Right a Dominion over Fools.
EUPH. What Dominion over the Laws and
People of Great Britain^ Minute Philofophers may
be intitled to by Nature, I fhall not difpute, but
leave to be confidered by the Public. ALC. This
Doctrine, it mud be owned, was never thoroughly
underftood before our own Times. In the Jail
Age, Hobbes 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. C R I. I
allow the Magiftrate may well be afraid of you in
one Senfe, I mean afraid to trufb you. This brings
to my Thoughts a ParTage on the Trial of Leander
for a capital Offence. That Gentleman having
picked out and excluded from his Jury, by pe-
remptory Exception, all but fome Men ot Faihion
R 2 and
244 THE MINUTE
and Pleafure, humbly moved when Dorcon wag
going to kifs the Book, that he might be required
to declare upon Honour, whether he believed either
God or Gofpel. Dorcon, rather than hazard his
Reputation as a Man of Honour and Free-thinker,
openly avow*d 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 afidc,
as made it neceflary to put off the Trial. We are
very eafy, replied Alciphron, about being trufted to
ferve on Juries, if we can be admitted to ferve in
lucrative Employments. CRT. But what if the
Government mould injoin, that every one, before
he is fworn into Office, mould make the fame De-
claration which Dorcon was required to make ?
ALC. God forbid ! I hope there is no fuch Defign
on foot. C R 1. Whatever Defigns may be on
foot, thus much is certain : The Chriftian Reform-
ed Religion is a principal Part arid Corner-done of
our free Conftitution ; and I verily think, the only
thing that makes us deferving of Freedom, or ca-
pable of enjoying it. Freedom is either a Biefllng
or a Curfe, as Men ufe it. And to me it feems, that
if our Religion were once deftroyed from among
us, and thole Notions, which pafs for Prejudices of
a Chriftian Education, erafed from the Minds of
Britons^ the beft thing that could befal us would
be the Lofs of our Freedom. Surely a People
wherein there is fuch reltlefs Ambition, fuch high
Spirits, fuch Animofity of Faction, fo great Interelts
in Corned, fuch unbounded Licence of Speech and
Prefs, amidft fo much Wealth and Luxury, nothing
but thofe veteres avi*, which you pretend to extir-
pate, could have hitherto kept from ruin.
t-
XXXVI. Under the Chriftian Religion this Na-
tion hath been greatly improved. From a Sort of
Savages
>i
PHILOSOPHER. 245
Savages we have grown civil, polite, and learned. DIAL,
We have made a decent and noble Figure both V.
at home and abroad. And, as our Religion de- >^V^
creafeth, I am afraid we fliall be found to have
declined. Why then fhould we perfift in the
dangerous Experiment ? ALC. One would think,
Cri/0, you had forgot the many Calamities occa-
fioned by Churchmen and Religion. CRI. And
one would think, you had forgot what was an-
fwered this very Day to that Objection. But not
to repeat eternally the fame Things, I fhall obferve
in the firft Place, That if we refledt on the pad
State of Chriftendom, and of our own Country in
particular, with our Feuds and Factions fubfifting
while we were all of the fame Religion, for inftance,
that of the White and Red Rofes, fo violent and
bloody and of fuch long Continuance ; we can have
no Affurance that thofe ill Humours, which have
fince fhewn themfelves under the Mask of Re-
ligion, would not have broke out with fome other
Pretext, if this had been wanting. I obferve in
the fecond Place, that it will not follow from any
Obfervations you can make on our Hiftory, that
the Evils, accidentally occafioned by Religion, bear
any Proportion either to the good Effects it hath
really produced, or the Evils it hath prevented.
Laftly, I obferve, that the beft Things may, by
Accident, be the Occafion of Evil ; which acci-
dental Effect is not, to fpeak properly and truly,
produced by the good Thing itfelf, but by fome
evil Thing, which, being neither Part, Property,
nor Effect of it, happens to be joined with it.
But I mould be amnmed to infift and enlarge on
fo plain a Point. Certainly whatever Evils this
Nation might have formerly fuftained from Su-
perftition, no Man of common Senfe will fay, the
Evils felt or apprehended at prefent are from that
R 3 Quarter,
246 TH E MINUTE
DIAL. Quarter. Prieftcraft is not the reigning Diftemper
V. at this Day. And it will be owned, that a wife
V-Or>w/ Man, who takes upon him to be vigilant for the
public Weal, fhould touch proper Things at proper
Times, and not prefcribe for a Surfeit when the
Diftemper is a Confumption. ALC. I think we
have fufnciently difcuffcd the Subject of this Day's
Conference. And now, let Lyjicles take it as he
will, I mud in regard to my own Character, as a
fair impartial Adverfary, acknowledge there is
fomething in what Crito hath faid, upon the Ufe-
fulnefs of the Chriftian Religion. I will even own
to you that fome of our Sect are for allowing it a
Toleration. I remember, at a Meeting of feveral
ingenious Men, after much Debate we came fuc-
cdlively to divers Refolutions. The firft was, that
no Religion ought to be tolerated in the State :
But this on more mature Thought was judged im-
practicable. The fecond was, that all Religions
fhould be tolerated, but none countenanced except
Atheifm : But it was apprehended, that this might
breed Contentions among the lower Sort of People.
We came therefore to conclude in the third Place,
that fbme Religion or other fiiould be eftablifhed
for the Ule of the Vulgar. And after a Jong Dif-
pute what this Religion mould be, Ly/is* a brisk
yourrg Man, perceiving no Signs of Agreement,
propolc'd, th;it 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 Objections againft it,
which, if you pleate, 1 fhall take the Liberty to
propoie at our next Meeting. To which we all
agreed.
.THE
PHILOSOPHER.
THE SIXTH DIALOGUE.
I. P0/#/j agreed. II. Sundry Pretences to Revelation.
III. Uncertainty of 'Tradition. IV. O/V# #*</
Ground of Faith. V. S0#z _fi00&r difputed, others
evidently fpurious. VI. ///<? </ Compojition of
Holy Scripture. VII. Difficulties occurring therein.
VIII. Obfcurity not always a DefecJ. IX. /$>/-
rd//0 neither impoffible nor abjurd. X. Qbjettiom
from the Form and Matter of Divine Revelation^
confidered. XI. Infidelity an Effect of Narrow-
nefs and Prejudice. XII. Articles of Cbriftian
Faith not unreafonabk. XIII. G/7/ /&* natural
Parent of Fear. XIV. Things unknown, reduced
to the Standard of what Men know. XV. /Vf-
judices againfl the Incarnation of the Sen of God.
XVI. Ignorance of the divine Qeconomy, a Source
of Difficulties . XVII. Wifdom of God, Foolijh-
nefs to Man. XVIII. Reafon, no blind Guide.
XIX. Ufefulhefi of Divine Revelation. XX.
Prophecies* whence obfcure. XXI. Eajlern Ac-
counts of Time older than the Mofaic. XX I.
The Humour of ./Egyptians, AfTyrians, Chalde-
ans, and other Nations extending their Antiquity
beyond Truth, accounted for. XXIII. Reafons
confirming the Mofaic Account. XXIV. Profane
Hiftorians inconfijtent. XXV. Celfus, Prophyry,
and Julian. XXVI. The feftimony of Jofcphus
conftdered. XXVII. Alteration of Jews and
Gentiles to Chriflianity . XX VI II. Forgeries and
Herefies. XXIX. Judgment and Attention of Mi-
nute Philofophers. XXX. Faith and Miracles.
R 4 XXXI.
248 THE; MINUTE
DIAL. XXXI. Probable Arguments afufficient Ground of
VI. Faith. XXXII. The Cbriflian Religion able to
S v -' Jland the Teji of rational Inquiry.
HE following Day being Sunday,
our Philosophers lay Jong in Bed,
while the reft of us went to Church
in the neighbouring Town, where
we dined at uphrancr's t and after
Evening Service returned to the two PhiJofophers,
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 ; inaimuch as a free Exercife of
Reafon muft be allowed the moft acceptable Service
and Worfhip, that a rational Creature can offer to
its Creator. However, faid dlciphron, if you,
Gentlemen, can but folve the Difficulties which I
fhall propofe to-morrow morning, I promife to go
to Church next Sunday. After fome general Con-
verfation of this Kind, we fat down to a light
Supper, and the next Morning aflembled at the
fame Place as the Day before: where being all leat-
ed, I obferved, that the foregoing Week our Con-
ferences had been carried on tor a longer Time, and
with lefs Interruption than I had ever known, or
riwell could be, in. Town : where Mens Hours are
fo broken by Vifits, Bufmefs, and Amufements,
that whoever is content to form his Notions from
Converfation only, muft needs have them very
Shattered and imperfect. And what have we got,
replied Alciphron^ by all thefe continued Confer-
ences ? For my parr, I think myfelf juft where I
was, with refpect to-the main Point that divides us,
the Truth of the Chriftian Religion. I anfwered :
That fo many Points had been examined,, difcufTcd,
and
PHILOSOPHER. 249
and agreed between him and his Adverfaries, that DIAL.
I hoped to fee them come to an intire Agreement VI.
in the end. For in the firft 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 imagine : That Virtue is highly
ufeful to Mankind : But that the Beauty of Virtue
is not alone fufficient to engage them in the Prac-
tice of it : That therefore the Belief of a God and
Providence ought to be encouraged in the State,
and tolerated in good Company, as an ufeful Notion.
Further, it hath been proved that there is a God :
That it is realbnablc to worfhip him : And that the
Worfhip, Faith, and Principles prefcribed by the
Chriftian Religion have an ufeful Tendency. Ad-
mit, replied Akiphron^ addreffing himfelf to Crito,
all that Dion faith to be true : Yet this doth not hinder
my being juft where I was, with refpedt to the main
Point. Since there is nothing in all this that proves
the Truth of the Chriftian Religion : Though each
of thole Particulars enumerated may, perhaps, pre-
judice in its favour. I am therefore to fufpecl my-
felf at prefent for a prejudiced Perlon 5 prejudiced,
I fay, in favour of Chriftianity. This, as I am a
Lover of Truth, puts me upon my Guard againft
Deception. I muit therefore look fharp, and well
confider every Step I takeJi vifliV yd n
in33noD 3i "ijjvtjoiiw 3crlj
II. CR1 You may remember, Alcipkron, you
propoied for the Subject of our prefent Conference
the Confideration of certain Difficulties and Ob-
jections, which you had to offer againit the Chriftian
Religion. We are now ready to hear and confider
whatever you fhall think fit to produce of that
Kind. Atheifui, and a wrong Notion of Chrifti-
anity,
250
THE MINUTE
DIAL, anity, as of fomething hurtful to Mankind, are
Vf. great Prejudices ; the Removal of which may dif-
pofe a Man to argue with Candor, and fubmit to
reafonable Proof : But the removing Prejudices
againft an Opinion, is not to be reckoned prejudi-
cing in its favour. It may be hoped therefore, rhat
you will be able to do juftice to your Caufe, with-
out being fond of it. ALC. O Crito ! that Man
may thank his Stars to whom Nature hath given a
fublime Soul, who can raife himfelf above popular
Opinions, and, looking down on the H rd of
Mankind, behold them fcattered over the Surface
of the whole Earth, divided and fubdivided into
numberlefs Nations and Tribes, differing in Notions
and Tenets, as in Language, Manner?, and Drefs.
The Man who takes a general View of the World
and its Inhabitants, from this lofty Sfand, above
the Reach of Prejudice, feems to breathe a purer
Air, and to fee by a clearer Light : But how to
impart this clear and extenfive View to thofe who
are wandering beneath in the narrow dark Paths of
Error. This indeed is a hard Task : yet, hard as
it is, I (hall try if by any means,
Clara tu<e poflim prtpandere lumlna menti. Lucret.
Know then, that all the various Cafts or Seels of
the Sons of Men have each their Faith, and their
religious Syftem, germinating and fprouting forth
from that common Grain of Enthufiafm, which is
an original Ingredient in the Compofirion of Hu-
man Nature. They (ball each tell of Intercourfe
with the invifible World, Revelations from Heaven,
divine Oracles, and the like. All which Preten-
fions, when I regard with an impartial Eye, it is
impofiibte I mould affent to all, and 1 find within
myfelf fomething that withholds me from afifenting
to
PHILOSOPHER. 251
to any of them. For although I may be willing DIAL.
to follow, fo far as common Senfe and the Light yi.
of Nature lead ; yet the fame Reafon, that bids '~.- v .
me yield to rational Proof, forbids me to admit
Opinions without Proof. This holds in general
againft all Revelations whatfoever. And be this my
firft Obje&ion againft the Chriftian in particular.
CR I. As this Objection fuppofes there is no Proof
or Reafon for believing the Chriftian Revelation;
if good Reafon can be affigned for fuch Belief, it
comes to nothing. Now I prefume you will grant,
the Authority of the Reporter 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
bcft : Whatever therefore comes from God, it is
moft reafonable to believe.
Ill, ALC. This I grant, but then it muft be
proved to come from God. CRL And are not
Miracles, and the Accomplimments of Prophecies,
joined with the Excellency of its Dodtrine, a fuffici-
ent Proof that the Chriftian Religion came from
God ? ALC. Miracles, indeed, would prove fome-
thing : But what Proof have we of thefe Miracles ?
CRL Proof of the fame Kind that we have or can
have of any Facls done a great way off, and a Jong
time ago. We have authentic Accounts tranfmitted
down to us from Eye-Witnefles, whom we cannot
conceive tempted to impofe upon us by any Hu-
man Motive whatfoever : inafmuch as they acted
therein contrary to their Interefts, their Prejudices,
and the very Principles in which they had been
nurled and educated. Thefe Accounts were con-
firmed by the unparallel'd Subverfion of the City of
Jerufalem^and the Difperfion of the Jewi/b Nation,
which is a ftanding Tcftimony to the Truth of the
Golpel,
TH E MINUTE
Gofpel, particularly of the Predictions of our BlciTed
Saviour. Thefe Accounts, within lefs than a
Century, were fpread throughout the World, and
believed by great Numbers of People. Thefe
fame Accounts were committed to Writing, tranf-
lated into feveral Languages, and handed down
with the fame Refpect and Confent of Chriftians
in the mod dillant Churches. Do you not fee,
faid Alctyhron, flaring full at Crito y 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 itronger than Steel,
and yet the laft weak as Wax, and brittle as Glafs.
Imagine a Picture copied fucceflively by an hundred
Painters, one from another ; how like muft the lad
Copy be to the Original ! How lively and diftin<5t
will an Image be> after an hundred Reflexions be-
tween two parallel Mirrours ! Thus like, and thus
lively do I think a faint vanifliing 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, fomething omitted, and fomething varied
from the Truth : And the Sum of many fuch
Additions, Deductions, and Alterations, accumu-
lated for feveral Ages, doth, at the Foot of the
Account, make quite another Thing. CRI. An-
cient Fads 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 Sorts of
Tradition, for ought I can fee, concur to atteft
the genuine Antiquity of the Gofpels. And they
are Strengthened by collateral Evidence from Rites
inftituted, Feftivals obferved, and Monuments
erect rd
PHILOSOPHER. 253
erected by ancient Chriftians, fuch as Churches, DIAL.
Baptifteries, and Sepulchres. Now, allowing your VL
Objection holds againft oral Tradition, fingly taken,
yet I can think it no fuch difficult Thing to tran-
fcribe faithfully. And Things once committed to
Writing, are fecure from Slips ot Memory, and
may with common Care be preferved incire io long
as the Manufcript lafts : And this, Experience
fhews, may be above a thoufand Years. The
Alexandrine Manufcript is allowed to be above
twelve hundred Years old : and it is highly pro-
bable there were then extant Copies four hundred
Years old. A Tradition, therefore, of above fix-
teen hundred Years, need have only two or three
Links in its Chain. And thefe Links, notwith-
ftanding that great length of Time, may be very
found and intire. Since no reafonable 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 pro-
bable, that the primitive Chriftians were careful to
tranfcribe Copies of the Golpels and Epiftles for
their private Ufe : and that other Copies were pre-
ferved as public Records, in the feveral Churches
throughout the World : and that Portions thereof
were conftantly read in their Affemblies. Can
more be faid to prove the Writings of ClafTic
Authors, or ancient Records of any kind authentic?
Alciphron, addrefiing his Difcourfe to Eupbranor^
laid, It is one Thing to filence an Adverlary, and
another to convince him. What do you think, Eu-
fhranor? 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 cannot be convinced by pro-
bable Arguments againft Demonfi ration. EUPH.
I grant he cannot.
IV. ALC.
THE MINUTE
IV. ALC. Now it is as evident as Demonftration
can make it, that no Divine Faith can pofiibly be
built upon Tradition. Suppofc an honelt credulous
Countryman catechifed and Jeftured every Sunday
by his Parifh-Prieft : It is plain he believes in the
Parfon, and not in God. He knows nothing of
Revelations, and Doclrines, and Miracles, 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 ftill 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 Truft
from the Printer, who, he believes, made true
Editions from true Copies. You fee then Faith,
but what Faith ? Faith in the Prieft, in the Ma-
giftrate, in the Printer, Editor, Tranfcriber, none
of which can with any Pretence be called Divine.
I had the Hint from Cratylus : it is a Shaft out of
his Quiver, and, believe me, a keen one. EUPH.
Let me take and make trial of this fame Shaft in
my Hands. Suppofe then your Countryman hears
a Magiftrate declare the Law from the Bench, or
fuppofe he reads it in a Statute Book. What think
you, is the Printer or the Juftice the true and proper
Object of his Faith and Submiflion ? Or do you
acknowledge a higher Authority whereon to found
thofe loyal Ac~ts, and in which they do really ter-
minate ? 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
Tranfcriber rather than the Hiftorian ? ALC. Per-
haps I would, and perhaps 1 would not. I do not
think mylelf obliged to anfwer thefe Points. What
PH ILOSOP-HE R. 255
is this but transferring the Queftion from one Sub- DIAL.
ject to another ? That which, we confidered was Vi.
neither Law nor profane Hiftory, but religious iXVS
Tradition, and Divine Faith. I fee plainly what
you aim at, but (hall never take for an Anfwer to
one Difficulty, the flatting of another. CRI. O
Alcipbron, there is no taking hold of you who ex-
pect that others fhould (as you were pleafed to ex-
prefs it) hold fair and ftand firm, while you plucked
out their Prejudices : How /hall he argue with you
but from your Concefiions, and how can he know
what you grant except you will be pleafed to tell
him? EUPH. But to lave you the Trouble, for
once I will fuppofe an Anfwer. My Queftion ad-
mits but of two Anfwers : take your Choice. From
the one it will follow, that by a Parity of Reafon
we can eauly conceive, how a Man may have Di-
vine Faith, though he never felt Infpiration or faw
a Miracle : inafmuch as it is equally poffible for the
Mind, through whatever Conduit, oral or fcriptural,
Divine Revelation be derived, to carry its Thought
and Submifiion up to the Source, and terminate its
Faith, not in Human but Divine Authority : not
in the Inftrument or Vefifcl of Conveyance, but in
the great Origin itfelf as its proper and true Object.
From the other Anfwer it will follow, that you in-
troduce a general Scepticifm into Human Know-
ledge, and break down the Hinges on which civil
G .vernment 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 profeffing that you want to be
convinced, J leave you to confider.
V. ALC. I fhould in earned be glad to be con-
vinced one Way or other, and come to. fame Con-
clufion. But i have ib many Objections is &ore,
you
256
THE MINUTE
DIAL, you are not to count much upon getting over one*
VI. Depend on it you mall find me behave like a Gentle-
c -v* ' man and Lover of Truth. I will propofe my Ob-
jections briefly and plainly, and accept of reafonable
Anfwers as faft as you can give them. Come, Eu-
phranor, 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 beft difputed 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 j yet every one muft fee and
own that Tradition cannot grow ftronger by Age ;
and that what was uncertain in the primitive
Times cannot be undoubted in the fubfequent.
What fay you to this, Euphranor ? EUPH. 1
(houid be glad to conceive your Meaning clearly
before I return an Anfwer. It feems to me this
Objection of yours fuppofeth that where a Tra-
dition hath been conftant and undifputed, fuch Tra-
dition 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 Epiftles of Saint
Paul, which were univerfally received in the Be-
ginning, and never fince doubted of by the Church,
muft, notwithftanding this Objection, be in reafon,
admitted for genuine. 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 affcnts to the undifputed Books he is no
longer an Infidel : though he mould not hold the
Revelations, or the Epiftle of Saint James or Jude,
or the latter of S.iint Ptter t or the two lalt of
Sainc
PHILOSOPHER. 257
Saint John to be Canonical. The additional Au- DIAL.
thority of thefe Portions of Holy Scripture may VI.
have its Weight, in particular Controversies between s.x-v*^
Chriftians, but can add nothing to Arguments
againft an Infidel as fuch Wherefore, though I
believe a fubfequent Age might clear up what was
obicure or dubious in a foregoing, and that good
Regions may be affigned for receiving thefe Books,
yet. thofe Reaibris feem now beficle our Purpofe.
When you are a Chriftian it will be then Time
enough to argue this i^oint., And you will be the
nearer being 10, if the Way be fliortened by omit-
ting it for the prefent. ALC. Not fo near neither,
as you perhaps imagine : For, notwithftanding ail
the fair and plaufible Things you may fay about
Tradition, when I confider the Spirit of Forgery
which reigned in the primitive Times, and reflect
on the fevcral Gofpels, Ads, and Epiftles, attributed
to the Apoftles, which yet are acknowledged to be
ipurious, I confefs I cannot help fufpecting the
whole. EUPH- Tell me, Alcipbron, do you fuf-
pecl all Plato 9 & Writings for fpurious, becaufe the
Dialogue upon Death, for inttance, is allowed to
be io ? Or will you admit none of fTu/lfs Writings
to be genuine, becaufe Sigonius impofcd a Book of
his own writing for 2//y.*s Treadle de Confolatione^
and the Impofture pafled for fome Time on the
World ? ALC. Suppofc I admit for the Works of
futty and Plata thoie that commonly pafs for fuch.
What then? EUPH. Why then I would fain
know, whether it be equal and impartial in a Free-
thinker, to meafure the Credibility of profane and
f.icred Books by. a different Rule. Let us know
upon what Foot we Chridians are to argue with
Minute Philofophers : whether we may be allowed
the Benefit of common Maxims in Logic and
..w&S. 30i. .Cruiciiin.?
THE MINUTE
Criticifm ? If we may, be pleafed to affign a Reafon
why fuppofititious Writings, which in the Stile and
Manner and Matter bear vifible Marks of 1m-
pofture, and have accordingly been rejected by the
Church, can be made an Argument againft thole
which have betn univerfaliy received, and handed
down by an unanimous conitant Tradition. I know
nothing truly valuable that hath not been countcr-
feited : therefore this Argument is univerfal : But
that which concludes againft all Things is to be ad-
mitted againft none. There have been in all Ages
and in all great Societies of Men, many capricious,
vain, or wicked Impoftors, who for different Ends
have abufed the World by fpuricus Writings, and
created Work for Critics both in profane and facred
Learning. And it would feem as filly to reject
the True Writings of profane Authors for the fake
of the fpurious, as it would feem unreafonable to
iuppole, that among the Heretics and feveral Seels
of Chnftians, there mould be none capable of the
like Impofture. ALC. 1 fee no means for judging:
it is all dark and doubtful, meer Guefs-work, at fo
great diftance of Time. CRI. But if I know,
that a Number of fit Perfons met together in Coun-
cil, did examine and diftinguifh authentic Writings
from fpurious, relating to a Point of the higheft
Concern, in an Age near the Date of thofe Writ-
ings ; though I at the Diftance of many more
Centuries had no other Proof ; yet their Decifion
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 Reaions might be loll in
fo long a Trad: of Time *.
* Vide Can. Ix. Concih Laodicen.
VI. ALC-
PHILOSOPHER. 259
DIAL.
VI. ALC. But, be the Tradition ever fo well VJ.
attefted, and the Books ever fo genuine, yet I can-
not fuppofe them wrote by Perfons divinely in-
fpired, Ib long as I fee in them certain Characters
inconfiftent with fuch a Suppofition. Surely the
pureft Language, the moft perfect Stile, the exact-
ed Method, and in a word all the Excellencies of
good Writing, might be expected in a Piece com-
pofed or dictated by the Spirit of God : But Books,
wherein we find the reverie of all this, it were im-
pious, not to reject, but to attribute to the Divinity.
EUPH. Say, Aldpbron^ are the Lakes, the River. ,
or the Ocean bounded by ftraight Lines? Are the
Hills and Mountains exact Cones or Pyramids? Or
the Stars caft into regular Figures? ALC. They
are not. EUPH. But in the Works of Infects, we
may obferve Figures as exact as if they were drawn
by the Rule and Compafs. ALC. We may. EUPH.
Should it not feem, therefore, that a regular Exact-
nefs, or fcrupulous Attention to what Men call the
Rules of Art, is not obferved in the great Pro-
ductions of the Author of Nature ? ALC. It Ihould.
EUPH. And when a great Prince declareth his
Will in Laws and Edicts to his Subjects, is he care-
ful about a pure Stile or elegant Compofnion ?
Does he not leave his Secretaries and Clerks to ex-
prefs his Senfe in their own Words? Is not the
Phrafe on fuch Occafions thought proper if it con-
veys as much as was intended ? And would not the
divine Scrain of certain modern Critics be judged
affected and improper for fuch Ulcs ? ALC. It
muft be owned, Laws and Edicts and Grants, for
Solcecifm and Tautology, are very offcnfive to the
harmonious Ears of an ingenious Man. EUP H.
Why then fhould we expect in the Oracles of
God an Exactnefs, that would b~ misbecoming and
S 2 beneath
260 THE MINUTE
DIAL, beneath the Dignity of an Earthly 'Monarch, and
VI. 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 expected
in Divine Revelations $ and that there is more
Force and Spirit and true Greatnefs in a negligent
unequal Stile, than in the well turned Periods of a
a polite Writer : Yet what is all this to the bald
and flat Compofuions of thofe you call the divine
Penmen ? I can never be perfuadtd, the fupreme
Being would pick out the pooreft and meaneft of
Scriblers for his Secretaries, EUPH. O dlcipbron,
if I durft follow my pwn Judgment, I Ihould be
apt to think there are noble Beauties in the Stile of
the Holy Scripture : in the narrative Parts a Strain
fo fimple and unaffected : in the devorional and
prophetic, fo animated and fublime : and in the
doctrinal Parts fuch an Air of Dignity and Au-
thority as feems to fpeak their Original divine But
I fhall not enter into a Difpute about Tafte j much
lefs let up my Judgment on fo nLe a Point againft
that of the Wits, and Men of Genius, with which
your Sect abounds. And I have no Temptation to
it, inafmuch as it feems to me, the O acles of God
are not the lefs fo for being delivered in a plain
Drefs, rather than in the enticing Words of Man's
Wifdf.m. ALC. This may perhaps be an Apology
for fome Simplicity and Negligence in writing.
Vfl. But what Apologv can be made for Non-
fenle, crude Nonlenie ? Of which i could eafily
aflign many Initances, having once in my Life read
the Scripture thorough with that very View. Look
here, laid he, opening a Bible, in the forry-ninth
Plalm, the Author begins very magnificently,
calling upon all the Inhabitants of the Earth to
PHILOSOPHER. 261
give ear, and affjring them his Mouth (hall fpeak DIAL.
of Wifdom, and the Meditation of his Heart (hall VI.
be of Undemanding. ' /-*
Quid dignum tanto feret bic promijfor hiatu ?
He hath no fooner done with his Preface, but he
puts this fenfclefs Qutftion. ' Wherefore fliould 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 Introduction ! EUPH. For my own part,
I have naturally weak Eyes, and know there are
many Things that I cannot fee, which are never-
thelcfs diftinctly feen by others. I do not therefore
conclude a Thing to be abfolurely invifible ; becaufe
it is fo to me. And fince it is poffible it may be
with my Under (land ing, as it is with my Eyes, I
dare not pronounce a Thing to be Nonfenfe, becaufe
I do not underftand it. Of this PafiTage many In-
terpretations are given. The Word rcnder'd Heels
may fignify Fraud or Supplantation : By fome it is
tranflatcd 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 ; by fome the Iniquity of my Enemies
that may fupplant me ; by others my own Faults
or Iniquities which I have paffed over as light
Matters, and trampled under my Feet. Some
render it the Iniquity of my Ways : others my
Tranfgrefilons which are like Slips and Slidings or"
the Heel. And after all might not this Expreffion
fo harfh and odd to Englijb Ears have been very
natural and obvious in the Hebrew Tongue, which,
as every other Language, had its Idioms ? the
Force and Propriety whereof may as eafily be con-
ceived loft in a long Tract of Time, as the Signi-
S 3 fkation
THE MINUTE
fication of divers Hebrew Words, which are not now
intelligible, though no Body doubts but they had once
a Meaning as well as the other Words of that Lan-
guage. Granting, therefore, that certain PaiTages in
the Holy Scripture may not be underftood, it will not
thence follow that its Penmen wrote Nonfenfe: For I
conceive Nonfenfe to be one Thing and Unintelligible
another. CR1. An Englifh Gentleman of my Ac-
quaintance one Day entertaining fome Foreigners
at his Houfe, lent a Servant to know the Occafion
of a fuclden Tumult in the Yard, who brought him
Word, The Horfes were fallen together by the Ears:
His Gueits inquiring what the Matter was, he
tranfiated it literally ; Les Cbevaux font tombez en-
femble par les oreittes. Which made them flare:
what expreflcd a very plain Senfe in the Original
Englifo, being incomprehenfible when rendered
Word tor Word into French. And I remember
to have heard a Man excufe the Bulls of his Coun-
trymen, by fuppofing them fo many literal Tranf-
lations. EUPH. But not to grow tedious, I refer
to the Critics and Commentators where you will find
the Uic of this Remark, which clearing up feveral
obfcure Paffages you took for Nonienfe, may
poffibly incline you tofufpect your own Judgment
of the reft. In this very Pfalm you have pitched
on, the good Senfe and Moral contained in what
follows, fhould, methinks, make a candid Reader
judge favourably of the original Senfe of the Au-
thor, in that Part which he could not underftand.
Say, Alciphron, in reading the Ciaffics, do you forth-
with conclude evcr^y Pailige to be Nonienfe, that
you cannot make Senfe ot ? A L C. By no means :
Difficulties mult be luppofed to rife from different
Idioms, old Culloms, Hints and Illufions, clear
in one Time or Place, and obfcure in another.
. And why will you not judge of Scripture
by
PHILOSOPHER. 263
by the fame Rule? Thofe Sources of Obfcurity DTAL.
you mention are all common both to facred and VI.
profane Writings : And there is no Doubr, but an v
exader Knowledge in Language and Circumftances,
would in both caufe Difficulties to vanifli like
Shades before the Light of the Sun. yeremiah^ to
defcribe a furious Invader, faith: Behold, he Jball
come up as a Lion from the Swelling of Jordan again/I
the Habitation of the ftrong. One would be apt to
think this Paflage odd and improper, and that it
had been more reafonable to have faid, a Lion from
the Mountain or the Defert. But Travelie s as an
ingenious Man obferves, who have feen the River
"Jordan bounded by low Lands with many Reeds or
Thickets affording Shelter to wild Beails, (which
being fuddenly diflodged by a rapid Overflowing of
the River, rum into the Upland Country) perceive
the Force and Propriety of the Compirifon ; and
that the Difficulty proceeds, not from Nonfenfe in
the Writer, but from Ignorance in the Reader.
ALC. Here and there a difficult Paffage may be
cleared : But there are many which no Art or
Wit of Man can account for. What fay you to
thofe Difcoveries, made by fome of our learned
Writers, of fa He Citations from the Old Teftament
found in the Gofpel ? EU P H. That fome few
PafTages are cited by the Writers of the New Tef-
tamenr, out of the Old, and by the Fathers out of
the New, which are not in fo many Words to be
found in them, is no new Dilcovery of Minute Phi-
lofophers, but was known and obferved long before
by Chriftian Writers; who have made no Scruple
to grant, that fome things might have been inferted
by carelefs or miitaken Tranlcribers into the Text,
from the Margin, others left out, and others aher'd ;
whence fo many various Readings. But thefe are
things of fmall Moment, and that all other ancient
S 4 Authors
264 THE MINUTE
DIAL. Authors have been fubject to; and upon which
VI. no Point of Doctrine depends, which may not be
v^xv* s - / proved without them. Nay further, if it be any
Advantage to your Caufe, it hath been obferved,
That the eighteenth Pfalm^ as recited in the twemy-
fecond Chapter of the Second Book of Samuel 9
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 Con-
ceffions, What can you inter from them, more
than that the Defign of the Holy Scripture was not
to make us exactly knowing in Circumftantials ?
And that the Spirit did not dictate every Particle
and Syllable, or preferve them from every minute
Alteration by Miracle? which to believe, would
look like Rabbinical Superftition. ALC. Bu:
what Marks of Divinity can poffibly be in Writings
which do not reach the Exactncfs even of Human
Art ? EUPH, I never thought nor expected that
the Holy Scripture (hould mew itielf divine, by a
circumftantial Accuracy of Narration, by Exad-
nefs of Method, by ftricUy obferving the Rules of
Rhetoric, Grammar, and Criticifm, in harmonious
Periods, in elegant and choice Expreflions, or in
technical Definitions and Partitions. Thefe Things
would look too like a Human Compofition. Me-
thinks there is in that fmiple, unaffected, artlefs,
unequal, bold, figurative Stile of the Holy Scrip-
ture, a Character fingularly great and majeftic, and
that looks more like Divine Inlpiranon, than any
other Composition that I know. But, as I faid
re, I ihall not dilputea Point of Criticifm with
the Gentlemen of your Seel, who, it feems, are
the modern Standard tor Wit and Tafte. ^LC.
Weil, 1 flu 11 not infill on fmall Slips, or the In-
accuracy of ciring or tranfcnbing : And I ireely
own,
PHILOSOPHE R. 265
own, that Repetitions, Want of Method, or DIAL.
Want of Exactnefs in Circumftances, are not the VJ.
things that chiefly (tick with me ; no more than
the plain patriarchal Manners, or the peculiar
Ufages and Cuttoms of the Jews and firft Chrif-
tians fo different from ours ; and that to rejet the
Scripture on fuch Accounts would be to ad like
thofe French Wits, who cenfure Homer becaufe they
do not find in him the Stile, 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 uncorrect
Stile might anfwer the gentral Ends of Revelation,
as well, perhaps, as a more critical and exact one.
But the Qbfcunty (till flicks with me. Methinks
if the Supreme Being had Ipoke to Man, he would
have fpoke clearly to him, and that the Word of
God mould not need a Comment.
VIII. EUPH. You feem, Alciphron, to think
Obfcuritya Defect; but if it mould prove to be
no Defect, there would then be no Force in this
Objection. ALC. I grant there would not. EUPH.
Pray tell me, are not Speech and Stile inftrumental
to convey Thoughts and Morions, to beget Know-
ledge, Opinion, and Afifcnc ? /ULC This is true.
EUPH. And is not the Perfection <>f an Inftrument
to be measured by the Uie to winch it is iubfer-
vienc? ALC. It is. EUPH. What therefore is a
Defect in one Inftrument, may be none in another.
For Inftance, edged Tools are in general defigned
to cut ; but the Uics of an Axe and a Razor being
different, it is no Defect in an Axe, that it hath
not the keen Edge of a Razor : nor in the Razor,
that it hath not the Weight or Strdrigtfi f an Axe.
ALC. I acknowledge this to be true. hU H And
may we not fay in general, that every Initrument
is
266 THE MINUTE
DIAL, is perfect which anfwers the Purpofe or Intention
VI. of him 'who ufeth it ? ALC. We may. EUPH.
c-.~ v --> Hence it Teems to follow, that no Man's Speech is
defective in point of C'-.^arnefs, though it fhould
not be intelligible to all Men, if it be fufficiently fo
to thofe who, he intended, mould underftand it :
or though it fhould not in all Parts be equally clear,
or convey a perfect Knowledge, where he intended
only an imperfect Hint. ALC. It feems fo. EUPH.
Ought we not therefore to know the Intention of
the Speaker, to be able to know whether his Stile
be obfcure through Defect or Defign ? ALC. We
ought. EUPH. But is it poflible for Man to
know all the Ends and Purpofcs of God's Reve-
lations ? ALC. It is not. EUPH. H;>w then can
you tell, but the Obfcurity of fome Parts of Scrip-
ture 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, arid very different
Subjects. Is it not therefore reafonable to imagine,
that fome Parts or PafTages might have been clearly
enough underdood by thofe, for whofe proper Ule
they were principally defigned, and yet ieem ob-
fcure to us, who fpeak another Language, and 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 Reicrve,
upon certain remote and iublime Subjects, content
to give us Hints and Glimpies, rather chan Views ?
May we not alfo fuppofe from the Rcafon of Things,
and the Analogy of Nature, that fome Points,
which might otherwife have been more clearly ex-
piated, were left obfcure merely to encourage our
Diligence and Modefty? Two Virtues, which, if it
migiu n"ji iee:ii difrdpectfu! to fuch great Men, I
would
PHILOSOPHER. 267
would recommend to the Minute Philosophers. DIAL.
Lvjides replied, This indeed is excellent : You ex- VI.
peel that Men of Senfe and Spirit 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 Spirit, whether it is of God :
and not fupinely and ignorantly condemn in thegrofs,
all Religions together, Piety with Superftition,
Truth for the fake of Error, Matter of Fact for the
fake of Fiction : a Conduct, which at firft Sight
would feem abfurd in Hiftory, Phyfic, or any other
Branch of Human Inquiry ! But to compare the
Chriftian Syftem, or Holy Scriptures, with other
Pretences to Divine Revelation, to confider im-
partially the Doctrines, Precepts, and Events therein
contained; weigh them in the Balance with any
other religious, natural, moral, or hiftorical Ac-
counts ; and diligently to examine all thofe Proofs,
internal and external, that for fo many Ages have
been able to influence and perfuade fo many wife,
learned, and inquifitive Men : Perhaps they might
find in it certain peculiar Characters, whicli fuffici-
ently diftinguifh it from all other Religions and pre-
tended Revelations, whereon to ground a reafonable
Faith. In which Cafe I leave them to confider,
whether it would be right to reject with peremptory
Scorn a Revelation fo diftinguifhed and attelted,
upon account of Oblcurity in fome Parts of it ?
and whether it would feem beneath Men of their
Senfe and Spirit to acknowledge, that, for ought
they know, a Light inadequate to things, may yet be
adequate to thePurp&fe of Providence?' and whether
it might be unbecoming their Sagacity and critical
Skill to own, that literal Transitions from Books
in an ancient Oriental Tongue, wherein there
are
2 68 THE MINUTE
DIAL, are fo many Peculiarities, as to the Manner of
VI. Writing, the Figures of Speech, and the Idioms
L<-% ' fo remote from all our modern Languages, and in
which we have no other coeval Writings extant,
might well be obfcure in many Places, efpecially
fuch as treat of Subjects fublime and difficult in
their own Nature, or allude to Things, Cuftoms,
or Events, very diftant from our Knowledge? And
laftly, whether it might not become their Character,
as impartial and unprejudiced Men, to confider the
Bible in the fame Light they would profane Au-
thors ? Men are apt to make great Allowance for
Tranfpofitions, Omifllon?, and literal Errors of
Tranfcribers in other ancient Books, and very great
for the difference of Stile and Minners, efpecially
in Eaftern Writings, fuch as the Remains of Zo-
roafter and Confucius^ and why not in the Prophets ?
In reading Horace or Perfws^ to make out the
Senfe, they will be at the pains to difcover a hidden
Drama, and why not in Solomon or St. Paul ? I
hear there are certain ingenious Men who dcfpife
King David's Poetry, and yet profefs to admire
Homer and Pindar. If there be no Prejudice or
Affectation 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 Pklms.
ALC. You may difcourfe and expatiate ; but not-
wirhitanding all you have laid or mall fay, it is a
clear Point that a Revelation, which doth not re-
vral, can be no better than a Contradiction in
Terms. EUPH. Tell me, dlcipbron, do you not
acknowledge the Light of the Sun to be the moft
glorious Production of Providence in this Natural
World ? ALC. Suppofe I do. EUPH. This Light,
neverthelefs, which you cannot deny to be of God's
making, mines only on the Surface of Things,
fhints net at all in the Night, fiiines imperfectly in
the
PHILOSOPHER. 269
the Twilight, is often interrupted, refra&ed, and DIAL.
obfcured, reprefents diftanc things, and fmall VI.
things dubioufly, imperfedtly, or not at all. Is v - y ^
this true or no ? ALC It is. EUPH. Should it
not follow therefore, that to expect in this World
a conftant uniform Light from God, without any
Mixture of Shade or Myftery, would be departing
from the Rule and Analogy of the Creation ? and
that conftquently it is no Argument the Light of
Revelation is not Divine, becaufe it may not be
fo clear and full as you expect ; or becaufe it may
not equally mine 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 for ever, without being able to convince
me that the Chriftian Religion is of Divine Reve-
lation. I have faid feveral things, and have many
more to fay, which, believe me, have Weight noc
only with myfelf, but with many great Men my
very good Friends, and will have Weight whatever
Euphranor cm fay to the contrary. &U P H. O
dlcipbron ! I envy you the Happinels of iucli
Acquaintance. But, as my Lot fallen in. this re-
mote Corner deprives me of that Advantage, I am
obliged to make the mod of this Opportunity,
which you and Lnficles have put into my Hands,
I confider you as two able Cairurgeons, and you
were pleaftd to confider me as a Patient, whole
Cure you have generouQy undertaken. Now a
Patient muft have full Liberty to explain his Caff,
and teli all his Symptom?, the concealing of which
might prevent a perfect Cure. You will be pleafed
therefore
270 THE MINUTE
therefore to underftand me, not as objecting to, of
arguing againft, either your Skill or Medicines, but
only as fetting forth my own Cafe, and the Effects
they have upon me. Say, Alcipbron, did you not
give me to underftand that you would extirpate my
Prejudices ? ALC. It is true : a good Phyfician
eradicates every Fibre of the Difeafe. Come, you
fhall have a patient Hearing. EUPH. Pray, was
it not the Opinion of Plato, that God infpired par-
ticular 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
thegreateft Writers of Antiquity? CRI. Socrates
feems to have thought that all true Poets fpoke by
Jnfpiration ; and Fully, that there was no extraor-
dinary Genius without it. This hath made fome
of our affected Free-thinkers attempt to pafs them-
felves upon the World for. Enthufiafls. A LC.
What would you infer from all this ? EUPH. I
would infer, that Infpiration mould feem nothing
impoffible 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 Objection againft a particular Revelation,
that there are ib many Pretences to it throughout the
World. ALC. O Eupbranor, he who looks into
the bottom of things, and refolves them into their
firft Principles, is 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 Latin., and ftrictly 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
* Plato in lone.
indeed
PHILOSOPHER. 271
indeed may fill or puff up Men with fanatical and DIAL.
hypochondriacal Ravings. This fort of Infpiracion VI.
I readily admit. EUPH. What you fay is fubtle,
and I know not what Effect it might have upon me,
if your profound Difcourfe did not hinder its own
Operation. ALC. How fo ? EUPH. Tell me,
Aldphron^ do you difcourfe or do you not ? To me
it feems that you difcourfe admirably. ALC. Be
that as it will, it is certaifl 1 difcourfe. EUPH.
But when I endeavour to look into the bottom of
things, behold ! a Scruple rifeth in my Mind how
this can be ; for to difcourfe is a Word of Latin
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 di
courfe. Solve me this Difficulty, and then perhaps
I may be able to folve yours. ALC. You are to
know, that Difcourfe is a Word borrowed from
fenfible Things, to exprefs an invifible Action of
the Mind, reafoning or inferring one Thing from
another : and, in this tranflared Senfe, we may be
faid to difcourfe, though we fit ftill. EUPH. And
may we not as well conceive, that the Term In-
fpiration might be borrowed from fenfible things
to denote an Action of God, in an extraordinary-
manner, influencing, exciting, and enlightening
the Mind of a Prophet or an Apoftle? who, in
this fecondary, figurative, and tranflated Senfe, may
truly be faid to be infpired, though there mould
be nothing in the Cafe of that Wind or Vapour
implied in the original Senfe of the Word ? It
feems to me, that we may by looking into our
own Minds plainly perceive certain Inltmcts, Im-
pulfes, and Tendencies, which at proper Periods
and Occafions fpring up unaccountably in the Soul
of Man. We oblerve very vifible Signs of the
fame
2yi THE Mi NUT E
D IAL. f ame i a ^ other Animals. And thefe things being
VI. ordinary and natural, what hinders but we may
conceive it poffibie for the Human Mind, upon
an extraordinary Account, to be moved in an extra-
ordinary manner, and its Faculties ftirred up and
actuated by a fupernatural 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 Senfes, becaufe other Men are
Fools. And though I am no Prophet, and con-
fequemly cannot pretend to a clear Notion of this
Matter ; yet 1 (hall not therefore take upon me to
deny, but a true Prophet or infpired Perfon might
have had as certain Means of difcerning between
divine inlpiration and hypochondriacal Fancy, as
you can between Sleeping and Waking, till you
have proved the conirary. You may meet in the
Book of Jeremiah with this Paffage : The Pro-
phet 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
the 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 Diftinclion
made between Wheat and Chaff, true and fpurious,
with the mighty Force and Power of the former.
But I beg pardon for quoting Scripture to you.
I make my Appeal to the general Senfe of Man-
kind, and the Opinion of the vvifed Heathens,
which fcems fufficient to conclude Divine Inlpira-
tion poilible, if not probable, at kali till you prove
the contrary.
* Jerem. xxiii. 28, 29,
X. ALC.
PHILOSOPHER* 273
DIAL.
X. ALC. The Poffibility of Infpirations and VI.
Revelations I do not think it neceffary to deny. <- v- -^
Make the beft you can of this Concefiion. EUPH.
Now what is allowed poffible we may fuppofe in
fad. ALC. We may. EUPH. Let us then
fuppofe, that God had been pleafed to make a Re-
velation to Men ; and that he infpired fome as a
means to inftruct others. Having fuppofed this,
can you deny, that their infpired Difcourfes and
Revelations might have been committed to Writing,
or that being written, after a long Tract of Tims
they might become in feveral Places oblcure ; 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
very probable that all thefe things would happen ?
ALC. 1 grant it. EUPH. And granting this,
with what Pretence can you reject the Holy Scrip-
tures as not being divine, upon the account of fuch
Signs or Marks, as you acknowledge would pro-
bably 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 Obfcurityj may reconcile
fome fmull Differences, or fatisfy us how fome
Difficulties might arife by inferting, omitting, or
changing here and there a Letter, a Word, or per-
haps a Sentence : Yet thefe are but fmail Matters,
in refpect of the much more confiderable and
weighty Objections 1 could produce, againft the
confcfied Dodrines, , or fubject Matter of thofe
Writings. Let us fee what is contained in thefe
facred Books, and then judge whether it is probable
or pofllble, fuch Revelations fhould ever have been
made by God f Now I defy the Wit of Man to
T contrive
274 THE MINUTE
DIAL, contrive any thing more extravagant, than the
VI. Accounts we there find of Apparitions, Devils,
u v ' Miracles, God manifelt in the Flefh, Regeneration,
Grace, Self-denial, Refurrection of the Dead, and
fuch like <egri fomnia : things fo odd, unaccountable,
and remote from the Apprehenfion of Mankind,
you may as foon wafh a Blackmore white, as clear
them of Abfurdity. No critical Skill can juftify
them, no Tradition recommend them, I will not
fay for Divine Revelations, but even for the Inven-
tions of Men of Senfe. EUP H. I had always a
great Opinion of your Sagacity, but now, Alciphron^
1 confider you as fomething more than Man : elfe
how mould it be poflible for you to know, what
or how far it may be proper for God to reveal ?
Methinks it may confift with all due Deference to
the greateft of Human Underftandings, to fuppofe
them ignorant of many things, which are not fuited
to their Faculties, or He out of their Reach. Even
the Counfels of Princes lie often beyond the Ken
of their Subjects, 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 Scheme unfolds,
and is accounted for by fucceeding Events. That
many Points contained in Holy Scripture are re-
mote from the common Apprehenfions of Mankind,
cannot be denied. But I do not fee, that it follows
from thence, they are not of Divine Revelation.
On the contrary, mould it not feem reafonable to
fuppofe, that a Revelation from God mould con-
tain fomething different in Kind, or more excellent
in Degree, than what lay open to the common
Senfe of Men, or could even be difcovered by the
moft fagacious Philofopher ? Accounts of feparate
Spirits, good or bad, Prophefies, Miracles, and
fuch Things, are undoubtedly ftrange : but I would
fain
PHILOSOPHER. 275
fain fee how you can prove them impoflible or DIAL.
abfurd. ALC. Some things there are ib evidently VI.
abfurd, that it would be almoft as filly to difprove ' v - 1
them as to believe them : and I take thefe to be of
that Clafs.
XI. EUPH. But is it not poflible, fome Men
may fhew as much Prejudice and Narrownefs in re-
jecting all fuch Accounts, as others might Eafinefs
and Credulity in admitting them ? I never durft
make my own Obfervation or Experience the Rule
and Meafure of things Spiritual, Supernatural, or
relating to another World, becaufe 1 fhould think
it a very bad one, even for the vifible and natural
things of this : It would be judging like the
Siamefe, 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 com-
prehend why any one, who admits the Union of
the Soul and Body, mould pronounce it impoflible
for the Human Nature to be united to the Divine,
in a manner ineffable and incomprehenfible by
Reafon. Neither can I fee any Abfurdity in ad-
mitting, that finful Man may become Regenerate,
or a New Creature, by the Grace of God reclaim-
ing him from a carnal Life, to a fpiritual Life of
Virtue and Holinefs. And fince the being governed
by Senfe and Appetite is contrary to the Happinefs
and Perfection of a rational Creature, I do not at
all wonder that we are prefcribed Self-denial. As
for the Refurrection of the Dead, I do not conceive
it fo very contrary to the Analogy of Nature, when
I behold Vegetables left to rot in the Earth, rife up
again with new Life and Vigour, or a Worm to
ail Appearance dead, change its Nature, and that,
which in its firft Being crawled, on the Earth, be-
come a new Species, and fly abroad with Wings.
T 2 And
276 THE MINUTE
DIAL. And indeed when I confider, that the Soul and
VJ. Body are Things fo very different and heteroge-
V>v" s -' neous, I can fee no reafon ,to be pofitive, that the
one muft necefifarily be extinguifhed upon the Dif-
folution of the other ; efpecialJy fince I find in my-
felf a ftrong natural Delire of Immortality, and I
have not obferved that natural Appetites are wont
to be given in vain, or merely to be fruftrated.
Upon the whole, thofe Points which you account
extravagant and abfurd, I dare not pronounce to be
fo till 1 fee good Reafon for it.
XII. CRL No, Akiphron, your pofitive Airs
muft not pafs for Proofs ; nor will it fuffice to fay,
things are contrary to common Senfe, to make us
think they are fo : By common Senfe, I fuppofe,
fhould be meant either the general Senfe of Man-
kind, or the improved Reafon of thinking Men.
Now I believe that all thofe Articles, you have
with fo much Capacity and Fire at once fummed
up and exploded, may be (hewn to be not difagree-
able, much lefs contrary to common Senfe 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 Tef-
timonies are fo numerous and clear, that ic would
be an Affront to repeat them to a Man of any Edu-
cation. And though the Notion of a Devil may
not be fo obvious, or fo fully defcribed, yet there
appear plain Traces of it, either from Reafon or
Tradition. The larer Platonifts, as Porphyry and
lamblicbus, are very clear in the Point, allowing
that evil Demons delude and tempt, hurt and
poflefs Mankind. That the ancient Greeks, Cbal-
) and Mgypilan^ believed both good and bad
Angel*,
PHILOSOPHER. 277
Angels, may be plainly collected from Plato, DIAL.
Plutarch, and the Chaldean Oracles. Origen-ob- VI.
ferves, That almoft all the Gentiles, who held the ^s~\r>~i
Being of Daemons, allowed there were bad ones *.
There is even fomething as early as Homer ', that is
thought by the learned Cardinal Bejfarion -f 1 to allude
to the Fall of Satan, in the Account of Ate, whom
the Poet repreients as caft down from Heaven by
Jove, and then wandring about the Earth, doing
Mifchief to Mankind. This fame Ate is faid by
Hefiod, to be the Daughter of Dlfcord^ and by
Euripides ', in his llippolytus, is mentioned as a
'Tempter to Evil. And it is very remarkable, that
Plutarch, in his Book De vitando <ere alieno, fpeaks
after Empedoeles, of certain Daemons that fell from
Heaven, and were banifhed by God, Aa/fxovgff
^s/iXarci xal ^avpTrsTeff* Nor is that left re-
markable which is obferved by Ficinus from Pbe-
recydes Syrus, That there had been a Downfal of
Daemons who revolted from God : and that Ophio-
neus (the old Serpent) was Head of that rebellious
Crew **. Then as to other Articles, let any
one confider what the Pythagoreans taught, of the
Purgation and XuVrr, or Deliverance of the Soul :
What moil Philofophers, but efpecially the Stoics,
of fubduing our Paffions : What Plato and literacies
have faid of forgiving Injuries : What the acute
and fagacious Ariftotle writes, in his Ethics to Ni-
comachus, of the Spiritual and Divine Life, that
Life, which, according to him, is too excellent to
be thought Human ; infomuch as Man, fo far forth
as Man, cannot attain to it; but only fo far forth
as he hath fomething Divine in him : And par-
ticularly, let him reflect on what Socrates taught,
. * Origen. 1. 7. contra Celfum.
f In calumriiat Platonis, I. 3. c. 7.
** Vid. Argum. in Phaedrum Plaionia.
T 3 to
278 THE MINUTE
DIAL, to wit, That Virtue is not to be learned from Men,
VI. that it is the Gift of God, and that good Men are
* -v ' not good by virtue of Human Care or Diligence,
b'x. eiyou avQ^oJTr/vluu tTHjusXaav y dyct&ci dyafyol yiyvcy-
rai *. Let any Man, who really thinks, but con-
fider what other thinking Men have thought, who
cannot be fuppofed prejudiced in favour of Revealed
Religion ; and he will fee caufe, if not to think
with Reverence of the Chriftian Doclrines of Grace,
Self-denial, Regeneration, Sanctification, and the
reft, even the moft myfterious, at leaft to judge
more modeftly and warily, than he who (hall, with
a confident Air, pronounce them abfurd, and re-
pugnant to the Reafon of Mankind. And in re-
gard to a future State, the common Senfe of the
Gentile World, modern or ancient, and the Opi-
nions 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 Reafon and common Senfe, mean
o'nly the Senfe of their own Party : A Coin, how
current foever among themfelves, that other Men
will bring to the Touchftone, and pafs for no more
than it is worth. LTS. Be thofe Notions agreeable
to what or whofe Senfe they may, they are not
agreeable to mine. And if I am thought ignorant
lor this, I pity thofe who think me fo.
XIII. I enjoy myfelf, and follow my own
Courfes, without Remorfeor Fear : which I fhould
not do, if my Head were filled with Enthufiafm j
whether Gentile or Chriftian, Philofophical or Re-
vealed, it is all one to me. Let others know or
believe what they can, and make the beft on't, J,
for my part, am happy and fafe in my Ignorance.
* Vid. Plat, in Protag. & alibi paffim.
CRT.
PHILOSOPHER. 279
CRI. Perhaps not fo fafe neither. LTS. Why, DIAL.
furely you won't pretend that Ignorance is criminal ? VI.
CRI. Ignorance alone is not a Crime. But that
wilful Ignorance, affected Ignorance, Ignorance
from Sloth, or conceited Ignorance, is a Fault,
might eafily be proved by the Teftimony of
Heathen Writers : and it needs no Proof to mew-
that if Ignorance be our Fault, we cannot be fecure
in it as an Excufe. LTS. Honeft Qrito feems to
hint, that a Man mould take care to inform him-
felf, while alive, left his Neglect be puniihed when
he is dead. Nothing is fo pufillanimous and unbe-
coming a Gentleman, as Fear : Nor could you take
a likelier Courfe to fix and rivet a Man of Honour
in Guilt, than by attempting to frighten him out of
it. This is the ftale, abfurd Stratagem of Priefts,
and that which makes them, and their Religion,
more odious and contemptible to me than all the
other Articles put together. CRI. I would fain
know why it may not be rrafonable for a Man of
Honour, or any Man who has done amifs to fear?
Guilt is the natural Parent of Fear ; and Nature is
not ufed to make Men fear where there is no Oc-
cafion. That impious and profane Men mould
expect divine Punifhment, doth not feem fo abfurd
to conceive : and that under this Expectation they
fhould be uneafy and even afraid, how confiftent
foever it may or may not be with Honour, I am
fure confifts with Rcafon. LTS. That Thing of
Hell and Eternal Punifhment is the moft abfurd, as
well as the molt diiagreeable Thought that ever
entered into the Head of Mortal Man. CRI.
But you mu ft own that it is not an Abfurdity pe-
culiar to Ghriftians, fince Socrates, that great Free-
thinker of Athens^ thought it probable there might
be fuch a Thing as impious Men for ever puniihed
T 4 in
2^0 THE MINUTE
DIAL, in Hell *. It is recorded of this fame Socrates, that
VI. he has been often known to think for Four and
'wenty Hours together, fixed in the fame Pofture,
and wrap'd up in Meditation. LTS. Our modern
Free-thinkers area more lively Sort of Men. Thofe
old Philofophers were moil of them whimfical.
They had in my Judgment a narrow, timorous
way of thinking, which by no means came up to
the frank Humour of our Times. C R I. But I
appeal to your own Judgment, if a Man, who
knows not the Nature of the Soul, can be aflured
by the Light of Reafon, whether it is mortal or
immortal ?
Anfunul inter eat nobifcum morte perempta.
An tembras, ord vifat vaftafque lacunas ?
LTS. But what if I know the Nature of the Soul ?
What if I have been taught that whole Secret by
a modern Free-thinker ? a Man of Science who dil-
covered it not by a tirefome Introverfion of his
Faculties, not by afnufing himfelf in a Labyrinth
of Notion?, or ftupidly thinking for whole Days
and Nights together, but by looking into Things,
and obierving the Analogy of Nature.
,ni3i3f
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 Species ; that Animals are moving
Vegetables, and Vegetables fixed Animals j that the
Mouths of the one and the Roots of the other ierve
to the fame Die, differing only in Pofmon ; that
BloiToms and FJowers anlwer to the molt indecent
* Vid. Platen, in Gorgia.
and
oojiur.
PHILOSOPHER. 281
and concealed Tarts in the Human Body, that Ve- DIAL.
getable and Animal Bodies are both alike organized, VI.
and that in both there is Life or a certain Motion < ~v-*j
and Circulation of Juices through proper Tubes or
Vefiels. I mall never forget this able Man's un-
folding the Nature of the Soul in the following
Manner. The Soul, faid he, is that fpecific Form
or Principle from whence proceed the diftinct
Qualities or Properties of Things. Now, as Ve-
getables area more fimple andjefs perfect Com-
pound, and confequently more eafily analyled than
Animals, we will begin with the Contemplation of
the Souls of Vegetables. Know then, that the Soul
of any Plant, Rofemary for inftance, is neither
more nor lefs than its eflential Oil. Upon this de-
pends its peculiar Fragrance, Tafte, and Medicinal
Virtues, or in other Words its Life and Operations.
Separate or extract this efiential Oil by Chymic
Art, and you get the Soul of the Plant: what re-
mains being a dead Carcafe, without any one Pro-
perty or Virtue of the Piant, which is preferved
entire in the Oil, a Drachm whereof goes further
than feveral Pounds of the Plant. Now this fame
efiential Oil is itfelf a Compofition of Sulphur and
Salt, or of a grofs unctuous Sub(tance, and a fine
fubtile Principle or volatile Salt imprifoned therein.
This volatile Salt is properly the Ellence of the
Soul of the Plant, containing all its Virtue, and
the Oil is the Vehicle of this moft fubtile Part of
the Soul, or that which fixes and individuates it.
And as, upon Separation ot this Oil from the Plant,
the Plant died, Ib a fecond Death or Death of the
Soul enlues upon the Refolution of this efiential Oil
into its I'rinciples ; as appears by leaving it expofetl
for fome time to the open Air, ib that the volatile
Salt or Spirit may fly off; after which the Oil re-
mains dead and infipid, but without any fcnfiole
Diminution
282 THE MINUTE
Diminution of its Weight, by the Lofs of that
volatile Eflence of the Soul, that ./Ethereal Aura,
that Spark of Entity ; which returns and mixes
with the Solar Light, the universal Soul of the
World, and only Source of Life, whether Vege-
table, Animal, or Intellectual j which differ only
according to the Grofsnefs or Finenefs of the Ve-
hicles, and the different Textures of the natural
Alembics, or in other Words, the organized Bodies,
where the abovementioned volatile Eflfence inhabits
and is elaborated, where it acts and is acted upon.
This Chymical Syftem lets you at once into the Na-
ture of the Soul, and accounts for all its Phasno-
mena. In that Compound which is called Man,
the Soul or effential Oil is what commonly goes
by the ' Narrae of Animal Spirit : For you muft
know, it is a Point agreed by Chymifts, that
Spirits are nothing but the more fubtile Oils. Now
in proportion, as the effential Oil of the vegetable
Man is more fubtile than that of other Vegetables,
the volatile Salt that impregnates it is more at
Liberty to act : which accounts for thofe fpecific
Properties and Actions of Human Kind, which
diftinguifh them above other Creatures. Hence
you may learn why among the wife Ancients, Salt
was another Name for Wit, and in our Times a
dull Man is faid to be infipid or infulfe. Aromatic
Oils maturated by great Length of Time turn to
Salts : this (hews why Human Kind grow wifer by
Age. And what I have faid of the twofold Death
or Diflblution, firfl of the Compound, by feparating
the Soul from the organical Body, and fecondly of
the Soul itfelf, by dividing the volatile Salt trom
the Oil, illultrates and explains that Notion of
certain ancient Philofophers : that as the Man was
a Compound of Soul and Body, fo the Soul was
compounded of the Mind or Intellect, and its
^Ethereal
PHILOSOPHER. 283
^Ethereal Vehicle : and that the Separation of Soul DIAL.
and Body or Death of the Man is, after a long VI.
Tract of Time, fucceeded by a fecond Death of
the Soul itfelf; to wit, the Separation or De-
liverance of the Intellect from its Vehicle, and Re-
union with the Sun. EUPH. O Lyficles^ your
ingenious Friend has opened a new Scene, and ex-
plained the mod obfcure and difficult Points in the
cleared and eafieft Manner. LTS. I muft own
this Account of Things ftruck my Fancy. I am
no great Lover of Creeds or Syftems : but when a
Notion is reafonable and grounded on Experience I
know how to value it. CRL In good earned,
LyficleSi do you believe this Account to be true ?
LTS. Why then in good earned I do not know
whether I do or no. But I can aflure you the in-
genious Artid himfelf has not the lead Doubt about
it. And to believe an Artid in his Art is a jud
Maxim and fhort Way to Science. CRL But
what relation hath the Soul of Man to Chymic Art ?
The fame Reafon, that bids me trud a skiliul Artid
in his Art, inclines me to fufpect him out of his Art.
Men are too apt to reduce unknown Things to the
Standard of what they know, and bring a Prejudice
or Tincture from Things they have been conver-
fant in, to judge thereby of Things in which they
have not been conversant. 1 have known a Fidler
gravely teach that the Soul was Harmony ; a Geo-
metrician very pofitive that the Soul mud be ex-
tended -, and a Phyfician, who having pickled half
a Dozen Embryos and diflected a^ many Rats and
Frogs, grew conceited, and affirmed there was no
Soul at all, and that it was a vulgar Error. LTS.
My Notions fiteafy. 1 frnll not engage in pedantic
Difputes about them. They who cion't like them
may leave them. EUPH. This, I fuppoie, is laid
much like a Gentleman.
XV.
284
THE Mi NUT E
DIAL.
VI. XV. But pray, Lyficles, tell me whether the
Clergy come within that general Rule of yours:
That an Artift may be trufted in his Art? LTS. By
no Means. EUPH. Why fo ? LTS. Becaufe 1
take myfeJf to know as much of thofe Matters as
they do. EUPH. Bus you allow, that in any other
Profeffion ; one who hath fpent much Time and
Pains may attain more Knowledge, than a Man of
equal or better Parts, who never made it his par-
ticular Bufinefs. LTS. I do, EUPH. And never-
thelefs in Things religious and divine you think all
Men equally knowing. LTS. I do not fay all Men.
But I think all Men of Senfe competent Judges.
EUPH. What ! are the Divine Attributes and Dif-
penfations to Mankind, the true End and Hap-
pinefs of rational Creatures, with the Means of
improving and perfecting their Beings, more eafy
and obvious Points than thofe which make the
.Subject of every common Profeffion ? LTS. Per-
haps not : but one Thing I know, fome Things
are fo manifeftly abiiird, that no Authority mall
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, 1 mould never be-
lieve one Syllable of it. Common Senfe mews
every one, what Figure it would be decent for an
Earthly Prince or Ambaflfador to make $ and the
bon of God upon an Ambafiy from Heaven, mult
needs have made an Apperance beyond all others of
great eclat , and in all refpects the very reverfe of
that which Jefus Chrift is reported to have made,
even by his own Historians. EUPH. O Lyficle^
though I had ever fo much Mind to approve and
applaud
PHILOSOPHER. 285
applaud your ingenious Reafoning, yet I dare not DIAL.
affent to this for fear of Crito. LTS. Why fo ? VI.
EUPH. Becaufe he obferved juft now, that Men w^VNJ
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 Monde, having your Head rilled with a No-
tion of Attendants and Equipage 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 Jefs, 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. CRT.
Do you think, Lv/fcles, if a Man fhould make his
Entrance into London in a rich Suit of -Clothes, *
with a hundred gilt Coaches, and a thoufand laced
Footmen ; that this would be a more divine Ap-
pearance, and have more of true Grandeur in it,
than if he had Power with a Word to heal all
manner of Difeafes, to raife the Dead to Life, and
dill the raging of the Winds and Sea? LTS. '
Without all doubt it muft be very agreeable to com-
mon Senie 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 ? Why at that very Time
above all others r Why did he not make his Ap-
pearance earlier, and preach in all Parts of the
World, that the Benefit might have been more ex-
ten five and equal ? Account for all thefe Points and
reconcile them, if you can, to the common No-
tions and plain Senfe of Mankind. CRI. And
what if thole, as well as many other Points, fhould ,
lie
286 THE MINUTE
DIAL, lie out of the Road that we are acquainted with ;
VI. muft we therefore explode them, and make it a
< v-*^ Rule to condemn every Proceeding as fenfelefs, that
doth not fquare with the vulgar Senfe of Man ?
That, indeed, which evidently contradicts Senfe
and Reafon you have a Right to disbelieve. And
when you are unjuftly treated you have the fame
Right to complain. But I think you fhould dif-
tinguifib between Matter of Debt and Matter of
Favour. Thus much is obferved in all Intercourfe
between Man and Man : wherein Acts of mere
Benevolence are never infifted on, or examined and
meafured with the fame accurate Line as Matters
of Juftice. Who but a Minute Philofopher would,
upon a gratuitous Diftribution of Favours, inquire,
why at this Time, and not before ? why to thefe
Perfons, and not to others ? Various are the natural
Abilities and Opportunities of Human Kind. How
wide a Difference is there in refpect of the Law of
Nature, between one of our ftupid Plowmen and a
Minute Philofopher ! Between a Laplander and an
Athenian ! That Conduct, therefore, which feems
to you partial or unequal, may be found as well in
the Difpenfation of Natural Religion as of Revealed,
and if fo, why it mould 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 Doctrines re-
commended 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 Hu-
man Reafon, which may well be fuppofed an in-
fufScient Judge of the Proceedings, Counfels, and
Defigns
PHILOSOPHER. 287
Defigns of Providence, and this fufficeth to make DIAL,
our Conviction reafonable. VI.
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 Re-
lation or Dependence of its Parts, and the End for
which it was made. And, as this is a Point ac-
knowledged in corporeal and natural Things, ought
we not by a Parity of Reaibn to fufpend our Judg-
ment concerning the moral Fitnefs of a fingle un-
accountable Part of the Divine Oeconomy, till we
are more fully acquainted with the moral Syftem,
or World of Spirits, and are let into the Defigns
of God's Providence, and have an extenfive View
of his Difpenfations paft, prefent, and future ?
Alas ! Lyfides^ what do you know even of your-
felf, whence you come, what you are, or whither
you are going ? To me it feems, that a Minute
Philofopher is like a conceited Spectator, who never
looked behind the Scenes, and yet would judge of
the Machinery ; who from a tranfient Giimpie of
a Part only of fome one Scene, would take upon
him to cenfure the Plot of a Play. LTS. As to
the Plot I won't fay ; but in half a Scene a Man
may judge of an abfurd Actor. With what Co-
lour or Pretext can you juftity the vindictive, fro-
ward, whim deal Behaviour of fome infpired
Teachers or Prophets ? Particulars that ferve neither
for Profit nor Pleafure I make a fhift to forget : but
in general the Truth of this Charge 1 do very well
remember. C R I. You need be at no pains to
prove a Point I (hall neither juftify nor deny, i
would only beg leave to obferve that it feems a fure
Sign of Sincerity in the facred Writers, that they
Ihould be fo far from palliating the Defects, as to
publifh even the criminal and abfurd Actions of
thofe
2 88 THE MINUT&
DIAL, thofe very Perfons, whom they relate to have been
VI. infpircd. For the red, That there have been Hi^
t v~ . J man Paffions, Infirmities, and Defects in Perfons
infpired by God, I freely own : nay, that very
wicked Men have been infpired, as Balaam^ for
inftance, and Caiapbas, cannot be denied. But
what will you infer from thence ? Can you prove
it impofiible that a weak or finful Man fhould be-
come an inftrument to the Spirit of God, for con-
veying his Purpofe to other Sinners, or that Divine
Light may not, as well as the Light of the Sun,
fhine on a foul Veflel without polluting its Rays ?
LTS. To make fhort Work, the right Way would
be to put out our Eyes, and not judge at all. CRL
I do not fay fo, but I think it would be right, if
fomefanguine Peribns upon certain Points fufpeded
their own Judgment. ALC. But the very Things
faid to be infpired, taken by themfelves and in
their own Nature, are fometimes fo wrong, to fay
no worfe, that a Man may pronounce them not to
be divine at firft Sight ; without troubling his Head
about the Syftem of Providence or Connexion of
Events : As one may fay that Grafs is green, with-
out knowing or confidering how it grows, what
Ufes it is fublervient to, or how it is connected with
the mundane Syftem. Thus for inftance, the
fpoiling of the jEgyptians, and the Extirpation of
the Canaanites, every one at firft Glance fees to be
cruel and unjuft, and may therefore without de-
liberating pronounce them unworthy of God. CRL
But, Akiphron^ to judge rightly of thefe Things,
may it not be proper to confider, how long the
Ifraelities had wrought under thofe fevere Task-
ma fters of Egypt, what Injuries and Hardihips they,
had fuftained from them, what Crimes and Abo-
minations the CaxAanites had been guilty of, what
Right God hath to difpofc of the Things of this-
World,
PHILOSOPHER. 289
World, to punifli Delinquents, and to appoint DIAL.
both the Manner and the Inftruments of his VI.
Juftice ? Man, who has not fuch a Right over his < v- '
Fellow-Creatures, who is himfelf a Fellow-fm-
ner with them, who is liable to Error as well as
Paffion, whofe Views are imperfe6t, who is go-
verned more by Prejudice than the Truth or Things,
may not improbably deceive himfelf, when he lets
up for a Judge of the Proceedings of the holy,
omnifcient, impafiive Creator and Governor of all
Things.
XVIF. ALC. Believe me, Crito, Men are never
fo induftrious to deceive themfelves, as when they
engage to defend their Prejudices. You would fain
reafon us out of all Uie of our Reafon : Can any
thing be more irrational ? To forbid us to reafon
on the Divine Dilpenfations, is to fuppofe, they
will not bear the Teit ot Reafon ; or, in other
"Words, that God acts without Reafon, which ought
not to be admitted, no, not in any /ingle inibii_e :
For if in one, why not in another ? Wnoever,
therefore, allows a God, mu I aiiow that he always
acts reafonably. I will not therefore attribute to
him Actions and Proceeding i;uc are unreafona'ole.
He hath given me Rcafon to juJge withal : and I
will judge by that unerring Lig;r. lighted from
the univerlal Lamp of Nature CRI. O Akipbron !
as I frankly own the common Remark to b^ true,
That when a Man is agnnit Rcaion, it is a fhrcwd
Sign Reafon is aganitt him ; lo I fhould never go
about to diffuade any one, much leis one who (b
well knew the Value of it, no.-n ufing that noble
Talent. On the cuntrary, upon all Subjects of
Moment, in my Opinion, a iVhu ought co uic his
Reafon ; but then, wnether it may not be- rcafonable
to ufe it wit.h ibmc Deference to fupcrior Reaiiju,
U it
2co THE MINUTE
DIAL, it will not, perhaps, be amifs to confider. He
VI. who hath an cxad View of the Mcafure, and
ot the Thing to be meafured, if he applies the
one to the other, may, I grant, meafure ex-
actly. But he, who undertakes to meafure
\vithout knowing either, can be no more exat
than he is modeft. It may not, neverthelefs,
be impoffible to find a Man, who, having neither
an aburact Idea of moral Fitnefs, nor an adequate
Idea of the Divine Oeconomy, fhall yet pretend
to meafure the one by the other. A LC. It muft
furely derogate from the Wifdom of God, to lup-
pofe his Conduct cannot bear being infpected, nut
even by the Twilight of Human Realon. EUPH.
You allow, then, God to be wife? ALC. 1 do.
EUPH.. What! infinitely wife? ALC. Even in-
finitely. EUPH. His Wifdom, then, far exceeds
that of Man. ALC. Very tar. EUPH. Pro-
bably more than the Wifdorn of Man, that of a
Child. ALC. Without all queftion. EUPH.
"What think you, Alciphron^ mult not the Conduct
of a Parent Item very unaccountable to a Child,
when us Inclinations are thwaned, when it is put to
learn the Letters, when it is obliged to fwallow
bitrer 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 agree-
able to that or others ? ALC. This I grant. EUPH.
"Will it not there tore follow from hence by a parity
of Reafon, that the little Child, Man, when it
takes upon it to judge of the Schemes of Parental
Providence; and a Thing ot Yefterday, tocriticiie
the Otconomy of the Ancient of Days ; wiJJ it not
to! ow, 1 lay, thar fuch a Judge, of fuch Matters,
mult be apt to make very erroneous Judgments ?
elieeming thofe things in themfelves unaccountable,
which he cannot account for, and concluding of
iomc
PHILOSOPHER. 29 r
fome certain Points, from an appearance of arbi- DIAL
trary Carriage towards him, which is fuited to his VI.
Infancy and Ignorance, that they are in themfelves v^V
capricious or abfurd, and cannot proceed from a
wife, juft, and benevolent God. This fmgle Con-
fideration, if duly attended to and applied, would,
-I verily think, put an end to many conceited
Reafonings againft Revealed Religion. ALC. You
would have us then conclude, that Things, to our
Wifdom unaccountable, may neverthelels proceed
from an Abyfs of Wifdom which our Line cannoc
fathom : and that Profpects viewed but in part, and
by the broken tinged Light of our Intellects, though,
to us they may feemdifproportionate and monftrous,
may neverthelefs appear quite otherwife to another
Eye, and in a different Situation: In a word, that
as Human Wifdom is but childim Foily, in refpect
of the Divine, fo the Wifdom of God may fome-
times feem Fooliflinefs to Man.
XVIII. EUPH. I would not have you make
thefe Conclufions, unlefs in reafon you ought to
make them : But if they are reafon able, why mould
you not make them ? ALC. Some things may feem
reafonable at one Time, and not at another : And
I take this very Apology you make, for Credulity
and Superftition, to be one of thole Tnings. When I
view it in its Principles, it feems naturally to follow
from juft Conceffions : but when I confider its
Confequences, I cannot agree to it. A Mart
had as good abdicate his Nature, as difclaim the
Ufe of Reafon. A Doctrine is unaccountable,
therefore it mull be divine ! EUPfJ. Credulity and
Superftition are Qualities fo difrgreeable and de-
grading to Human Nature, fo furely an Effect of
Weaknefs, and fo frequently a Caufe of Wicked-
nels, tljat I mould be very much furprifed to find a
U 2 juft
292 THE MINUTE
.DIAL, juft Courfe of Reafoning lead to them. I can
VI. never think that Reafon is a blind Guide to Folly,
L~-V - ' or that there is any Connexion between Truth and
Falfhood, no more than I can think a Thing's be-
ing unaccounable a Proof that it is Divine : Though
at the fame time I cannot help acknowledging, it
follows from your own avow'd Principles, that a
Thing's being unaccountable or incomprehenfible
to our Reafon, is no lure Argument to conclude it
is noc Divine ; especially when there are collateral
Proofs of its being fo. A Child is influenced by
the many fenfible Effects it hath felt, of Paternal
Love and Care and fuperior Wildom, to believe
and do feveral things with an implicite Faith and
Obedience : And if we in the fame manner, from
the "Truth and Rcalonablenefs which we plainly fee
in fo many Points within our Cogniiance, and the
Advantages which we experience from the Seed of
the Gofpcl fown in good Ground, were difpofed to
an implicit Belief of certain other Points, relating
to Schemes we do not know, or Subje<5ls"to which
our Talents are perhaps difproportionate, I am
tempted to think it might become our Duty with-
out difhonouring our Reafon j which is never fo
much ciiflionoured 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.
LTS. I would give a good deal to fee that ingenious
Gamcfter 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 vindicating Human Reafon againfl the
Impofitions of Prieftcraft.
XIX. dLC. He would undertake to make it as
clear as Day Light, that there was nothing worth
a Straw in Christianity, but what every one knew,
or
PHILOSOPHE R. 293
or might know, as well without as with it> before DIAL.
as Cmcejefus Cbrift. CRL That great Man, it VI.
feems, teacheth, that common Senfe alone is the ^vJ
Pole-Star, by which Mankind ought to fteer ; and
that what is called Revelation mult be ridiculous,
becaufe it is unnecefftry and ufelefs, the natural
Talents of every Man being fufficient, to make him
happy, good, and wife, without any further Cor-
refpondence with Heaven either for Light or Aid.
EUPH. I have already acknowledged how fenfible
I am that my Situation in this obfcure Corner of
the Country deprives me of many Advantages, to
be had from the Conversation of ingenious Men
in Town. To make myfelf fome Amends, I am
obliged to converfe with the Dead and my own
Thoughts, which laft I know are of little Weight
againit the Authority of Glaucus, or fuch like great
Men in the Minute Philofophy. But what ihall
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 Autnorities,
ancient or modern, or inquire which was the greater
Man Socrates or Glaucus. Though, methinb, 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 Authorities, I
tell you in plain &igli[h ? Euphranor, we do not
want your Revelati-jns : and that for this plain
Reafon, thofe that are clear every B xiy knew be-
fore, and thofe that are obfcure no Body is the
better for. EUPH. As it is impoffible, that a Man
fhould believe the praclic Principles of the Chrillun
Religion, and not be the better for them : So k is
evident, that thole Principles may be much more
eanly taught as Points of Faith, than demonstrated
or difcovered as Points of Science. This I call
U 3 evident*
294 THE MINUTE
DIAL, evident, becaufe it is plain Fact. Since we daily
VI. fee that many are inftructed in Matters of Faith 5
Wv"*~ ' that few are taught by Scientific Demonftration ;
and that there are ftill fewer who can dilcover
Truth tor themfelves. Did Minute Philoibphers
but reflect : How rarely Men are fway'd or go-
verned by mere Ratiocination, and how often by
Faith, in the na-ural, 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 Mailer of
Reafon, or walks by that Rule ! How much better
(as the World goes) Men are qmlified to judge
of Facts than of Realonings, to receive Truth
upon Ttftimony than to deduce it from Principles !
How general a >pirit of Truft or Reliance runs
through the whole Syltem qt" Life and Opinion J
And at the lame time how leldom che dry Lighc
of unprejudiced Nature is fol.owed or to be found J
1 fay, did our thinking Men but bethink themlelves
cf chcle Things, they would perhaps find it diffi-
cu t to affign a good Realon, why Faith, which
hath fo great a Share in every Thing elic, mould
yet have none in Religion. But to come more
clofely t j your Point, Whether it was polTible for
Mankind to have known all Farts or the Chriftian
Religion, befides MyiU-ries and pofitive .nilituti-
ons, is not the Qjettion between us ; and that they
Actually did not know them, is too plain to be de*
nied. This, perhaps, was tor Want of making a
due Ufe of Heafun. But, as to the Ufdulne s of
i Revelation, it feems much the fame thing whether
Men could not know, or would not be at the
pains to know the Doctrines Revealed. And as for
thole Doctrines which were too obfcure to pene-
trate, or too fublime to reach, by Natural Realon 5
far Mankinci m.ay be ihe better ior them is
PHILOSOPHER. 295
more, I had almoft faid, than even you or Glaucus DIAL.
can tell. VI.
XX. ALC. But whatever may be pretended as
to obfcure Doctrines and Difpeniations, all this hath
nothing to do with Prophecies ; which, being
altogether relative to Mankind, and the Events
of this World, to which our Faculties are iurely
well enough proportioned, one might expect fhould
be very clear, and fuch as might inform inftcad of
puzzling us. EUPH. And yet it muft be al-
lowed that as fome Prophecies are clear, there are
Others very obfcure : but left to myielf, 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 Pro-
phecies 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 Igno-
rance or the Referve of the Holy Spirit may ac-
count : but for the other Nothing, for ought that I
fee, can account but Infpiration. ALC. Now I
know feveral iagacious Men, who conclude very
differently from you, to wit, that the one Sort of
Prophecies are Nonfenfe, and the other contrived
after the Events. Behold the Difference between a
Man of free Thought and one of narrrow Prin-
ciples ! EUPH. It ieems then they reject the Re-
velations becaufe they are obfcure, and Daniels
Prophecies becaufe they are clear. ALC. Either
way a Man of Senfe fees Cauic to fuf^ect there
has been foul Play. EUPH. Your Men of Senfe
are, it feems, hard to pleale. ALC. Our Pnilo-
fophers are Men of piercing Eyes. EUPH. 1 fup-
pole fuch Men never make tranfient Judgments
from tranfient Views, but always eftablifh fixed
Conclufions upon a thorough Inlpection of Things.
U 4 For
206 THE MINUTE
DIAL. For my own part, I dare not engage with a Man,
VI. who lias examined thofe Points fo nicely, as it may
< v- -* ' be prefumed you have done : But I could name
fome eminent Writers, of our own, now living,
whofe Books on the Subject of Prophecy have given
great Satisfaction to Gentlemen, who pafs for Men
of benfe and Learning, here in the Country. ALC.
You muft know, Eufhranor, I am not at Iciiurc
to peruie the learned V\ ritings of D, vines, on a
Subject which a Man mav fee through with half an
Eye To me it is fufficient, that the Point itfelf
is odd and out of the Road of Nature. For the
reft, I leave them to difpute and icttle among them-
felves, where to fix the precife Time when the
Scepter departed from Judab : or whether in
Daniel's Prophecy of the Mejfiab we mould com-
pute by the Chaldean or the Julian 'Year. My only
Conclufion concerning all fuch Matters is, that I
will never trouble myielf about them. EUPH. To
an extraordinary Genius, who fees Things with half
an Eye, I know not what to fay : But for the reft
bf Mankind, one would think it fhould be very
rafh in them to conclude, without much and exact
Inquiry, on the unfafe Side of a Qieftion which
..(Concerns their chief Intered. AL.'^. Mark it well :
a true Genius in p irluit of Truth makes fwift
Advances on the Wings of general Maxims, while
Jj.ftle Minds creep and grovel 'amidft mean Par-
ticularities. I lay it down for a certain Truth :
that by the fallacious Arts of Logic and Criticifm,
flrainingand forcing, palliating, patching and dif-
tinguifbing, a MUn may juftify or make out any
Thing : and this Remark, with one or two about
Prejudice, faves me a world of Trouble. EUPH.
You Akipbron, who f"ar fublime on ftrong and
free Pinions, vouchfafe to lend a helping Hand to
thofe whom you behold intangled in the Birdlime
of
PHILOSOPHER. 297
of Prejudice. For my part, I find it very poffible DIAL.
to fuppofe Prophecy may be Divine, although there VI.
jfhould be fome Obfcurity at this diftance, with V -"V'N^
refpect to Dates of Time or Kinds of Years. You
yourfelf 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 Amaze-
ment, meet in Holy Scripture divers Prophecies,
whereof I do not fee the Completion, divers
Texts I do not 'iinderftand, divers Myfteries above
my Comprehenfion, and Ways of God to me un-
accountable. Why may not fome Prophefies re-
late to Parts of Hiftory I am not well enough ac-
quainted with, or to Events not yet come to pafs ?
It feems to me that Prophecies unfathomed by the
Hearer, or even the Speaker himfelf, have been
afterward verified and underftood in the Event : and
it is one of my Maxims, That, wbat bath been may
be. Though I rub mine Eyes, and do mine ut-
moft to extricate myfelf from Prejudice, 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 Jeafl thus much is plain : the
Difficulty of fome Points or Paflages doth not hinder
the Clearnefs of others : and thole Parts of Scrip-
ture which we cannot interpret, we are not .bound
to know the Senfe of. What Evil or what Incon-
venience, if we cannot comprehend what we are
not obliged to comprehend, or if we cannot account
for thole Things which it doth not belong to us to
account for ? Scriptures not underftood, at one
Time, or by one Pcrfon, may be undeHlood at
another Time, or by other Perfons. May we not
perceive, by Retrofped: on what is paft, a certain
Progrefs from darker to Jighter, in the Scries of
the Divine Oeconomy towards Man ? And may
not future Events clear up fuch Points as at prefer; t
exercife
THE MINUTE
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 ftrained
or forced, or which is not reafonable and natural
to fuppofe.
XXI. ALC. Well, Euphranor, I will lend you
a helping Hand, fince you defire it, but think fie
to alter my Method : For you muft know, the
main Points of Chriftian Belief have been infuied
fo early, and inculcated ib often, by Nuries, Peda-
gogues, and Prierts : that, be the Proofs ever fo
plain, it is a hard matter to convince a Mind thus
tinctured and ftained, by arguing againft Revealed
Religion from its internal Characters, I mail there-
fore let myfelf to confider things in another Light,
and examine your Religion by certain external
Characters or Circumftantials, comparing the
Syftem of Revelation with collateral Accounts of
ancient Heathen Writers, and fhewing how ill it
confifts with them. Know then, that the Chriftian
Revelation fuppofing the Jewi/b, it follows, that if
the Jewi/h be deftroyed, the Chriftian muft of
courfe fall to the Ground. Now, to make fhorc
Work, I (hall attack this Jewijb 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 ago ?
EUPH. I grant we are. ALC. What will you
fay now, if other ancient Records carry up the
Hiftory of the World many thoufand Years beyond
this Period? What if the ^Egyptians and Cbinefe
have Accounts extending to thirty or forty thou-
fand Years ? What if the former of thele Nations
have obferved twelve hundred Eclipfes, during the
fpace of forty eight thoufand Years, before the
Time of Alexander the Great ? What if the Cbinefe
have
PHILOSOPHER. 299
have alfo many Obfervations antecedent to the DIAL.
Jewi/h Account of the Creation ? What if the VI.
Chaldeans had been obferving the Stars for above
four hundred thoufand Years ? And what (hall we
fay if we have Succefiions of Kings and their
Reigns, marked for feveral thoufand Years before
the Beginning of the World, affixed by Mofes ?
Shall we reject the Accounts and Records ot all
other Nations, the moft famous, ancient, and
learned in the World, and preferve a blind Reve-
rence for the Legiflator of the Jews? EU P H.
And pray if they deferve to be rejected, why
fhould we not rtjcct them? What if thole mon-
ftrous Chronologies contain nothing but Names
without Actions and manifeft Fables ? What if
thofe pretended Obfervations of ^Egyptians and
Chaldeans were unknown or unregarded by an-
cient Aftronomers ? What if the Jefuits have
fhewn the Inconfiftency of the like Cbincje Pre-
tenfions with the Truth of Epbemerides ? What if
the molt ancient Cbinefe Obfervations allowed to
be authentic, are thole of two fixed Stars, one in
the Winter Solftice, the other in the Vernal Equi-
nox, in the Reign of their King Tao, which was
fince the Flood * ? ALC. You mull give me leave
to obferve, the Romijh Mifiionarics are of fmall
Credit in this Point. EUPH. But what Know-
ledge have we, or can we have, of thofe Cbinefe
Affairs, but by their Means ? The fame Perfons
that te;l 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
confider that the Cbinefe ha.ve Annals of more than
forty thoufand Years, and that they are a learned
ingenious and acute People, very curious and ad-
* ^ianchini Hiilor. Univerf. c. 17,
dieted
300 THE MINUTE
DIAL, dieted to Arts and Sciences, I profefs I cannot help
VI. P a X' n g f me Regard to their Accounts of Time.
- v > EUPH. Whatever Advantage their Situation and
political Maxims may have given them, it doth not
appear they are fb learned or fo acute in point of
Science as the Europeans. The general Character
of the Cbinefe, if we may believe Trigaltius and
other Writers, is that they are Men of a trifling
and credulous Curiofity, addicted to learch after
the Philofopher's Stone, and a Medicine to make
Men immortal, to Aftrology, Fortune-telling, and
Prefages of all Kinds. Their Ignorance in Na-
ture and Mathematics is evident, from the great
Hand the Jefuits make of that Kind of Know-
ledge among them. But what mail we think of
thofe extraordinary Annals, if the very Cbinefe
themfelves give no Credit to them for more than
three thoufand Years before Jefus Cbrift ? If they
do not pretend to have begun to write Hiftory
above four thoufand Years ago ? And if the oldeft
Books they have now extant in an intelligible Cha-
racter, are not above two thoufand Years old ?
One would think a Man of your Sagacity, fo apt
to fufpcct every Thing out of the common Road
of Nature, mould not without the cleareft Proof
admit thofe Annals for authentic, which record
fuch ftrange Things as the Sun's not fetting for ten
Days, and Gold raining three Days together. Tell
me, Alcipbron, can you really believe thefe Things
without inquiring- by what Means the Tradition
was preferved, through what Hands it palled, or
what Reception it met with, or who firft com-
mitted it to writing? ALC. To omit the Cbinefe
and their btory, it will ferve my Purpofe as well to
build on the Authority of Manet bo that learned
^/Egyptian Pried, who had fuch Opportunities of
fcarching into the moft ancient Accounts of Time,
and
PHILOSOPHER. 301
and copying into his Dynafties the mod venc- DIAL
rable and authentic Records infcribed on the Pillars VI.
of Hermes. EUPH. Pray, Alcipbron, where were
thofe Chronological Pillars to be feen ? ALC. In
the Seriadical Land. EUPH. And where is thac
Country ? ALC. I don't know. EUPH. How were
thofe Records preserved 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 noc
know. EUPH. Did any other Writers, before or
fmce ManetbOy 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. EUPH. Do the
Greek Authors that went into Mgypt, and confulted
the Algyptian Priefts, agree with thefe Accounts of
Manetho? ALC. Suppofe they do not. EUPH.
Doth Diodorus^ who Jived fmce Manetho, follow,
cite, or fo much as mention this fame Manetho?
ALC. What will you infer from all this ? EUPH.
Jf I did not know you and your Principles, and
how vigilantly you guard againft Impofture, I
Ihould infer that you were a very credulous Man.
For what can we call it but Credulity to believe
moft incredible things on moft (lender Authority,
fuch as Fragments of an obfcure Writer, difagree-
jng with all other Hiftorians, fupported by an
obfcure Authority of Hermes' s Pillars, for which
you muft take his Word, and which contain things
fo improbable as Succeffions of Gods and Demi-
gods, for many thouiand Years, Vulcan alone
having reigned nine Thoufand ? There is Jitrle in
thefe venerable Dynafties of Manetho, bcfides Names
and Numbers : and yet in ttac hctle we. meet with
very ftrange Things, that would be thought Ro-
mantic in another Writer : For inrtance, the Nile
over-
302 THE MINUTE
DIAL, overflowing with Honey, the Moon grown bigger,
VI. a fpeaking Lamb, feventy Kings who reigned as
va^-y-*-' many Days one after another, a King a Day *. If
you are known, Alcipbron, to give credit to thefe
Things, I fear you will lofe the Honour of being
thought incredulous, ALC. And yet thefe ridi-
culous Fragments, as you would reprefent them,
have been thought worth the Pains and Lucubra-
tions of very learned Men. How can you account
for the Work that the great Jofepb Scaliger and Sir
John Mar/ham 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 John
Marjham take fo much learned pains to piece, patch,
and mend thofe obfcure Fragments, to range them
in Synchronifms, and try to adjuft them with facred
Chronology, or make them confident with them-
felves and other Accounts, is to me very ftrange
and unaccountable. Why they, or Eufebius^ or
yourfelf, or any other learned Man fhould imagine
thofe Things dcferve any Regard I leave you to
explain.
XXII. ALC. Afcer all it is not eafy to conceive
what fhould move, not only Manetbo, but alfo
other ^Egyptian Priefts, long before his Time, to
let up fuch great Pretences to Antiquity, all which,
however differing one from another, agree in this,
that they overthrow the Mofaic Hiftory. How
can this be accounted for without forne real Foun-
dation ? What Point of Pleafure, or Profit, or
Power, could fet Men on forging Succeflions of
ancient Names, and Periods of Time for Ages be-
fore the World began ? EUPH. Pray, Alciphron,
* Seal. Can. Ifag. I. z.
is
PHILOSOPHER. 303
is there any Thing fo ftrange or fingular in this vain D IAL,
Humour of extending the Antiquity of Nations VI.
beyond the Truth ? Hath it not been obferved in
molt Farts of the World ? Doth it not even in
our own Times fhew itfelf, efpecially among thofe
dependent and fubdued People, who have little elfe
to boaft of. To pafs over others of our Fellow-
Subje&s, who, in proportion as they are below
their Neighbours in Wealth and Power, lay claim
to a more remote Antiquity ; are not the Preten-
lions of Irijhmen in this Way known to be very
extravagant? If I may truft my Memory,
O'Fiaberty, in his Ogygia, mentions Ibme Tranf-
aftions in Ireland before the Flood. The fame
Humour, and from the fame Caufe, appears to
have prevailed in Sicily, a Country, for fome Cen-
turies paft, fubjedt 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 vye
with each other. It is pretended to be proved by
ancient Infcnptions, whole Exiitence or Authority
feems on a level with that of Hermes's Pillars, that
Palermo was founded in the Days of the Patriarch
Ifaac by a Colony of Hebrews, Phoenicians, and
Syrians, and that a Grand ion of EJau had been Go-
vernor of a Tower lubliiting within theie two
hundred Years in that City '*. The Antiquity of
Mcffma hath been carried itili higher, by iome who
would have us think it wab enlarged bv Nimrod^.
The like Pretenfions are made by Catania, and
other Towns of that Ifland, who have lound Au-
thors of as good Credit as Manetbo to fupport them.
Now I mould be glad to know why the Jgyptians 9
* Fazelli Hift. Sicul. decad. r. 1. 8.
f Reina Nottzie Iftoriche di Meiiina.
a fub-
304 THE
DIAL, a fubdued People, may not probably be fuppofed
-VI. to have invented fabulous Accounts from the fame
v - /-Y"N*' Motive, and like others valued themfelves on extra-
vagant Pretenfions to Antiquity, when in all other
Reipe6ts they were fo much inferior to their Mafters?
That People had been fucceffively conquered ' by
JEtbiopians* Affyrians, Babylonians, Perfians, and
Grecians^ before it appears that thofe wonderful'
Dynaftics of Manetho and the Pillars of Hermes
were ever heard of 5 as they had been by the two
firft of thofe Nations before the Time of Solon him-
felf, the earlieit Greek that is known to have con-
fulted the Pnefts of JEgypt .* Whofe Accounts
\vere fo extravagant that even the Greek Hiftorians,
though unacquainted with Holy Scripture, were
far from giving an intire Credit to them. Hero-
dotus making a Report upon their Authority, faith,
Thofe to whom iuch Things feem credible may
make the bed of them, for himfelf declaring that
it was his Purpofe to write what he heard *. And
both he and Diodorus do, on divers Occafions, fliew
the fame Diffidence in the Narratives of thofe
^Egyptian Priefts. And as we obferved of the
it is no lefs certain that the Phoenicians,
and Chaldeans were each a conquered and
reduced People, before the reft of the World ap-
pear to have heard any Thing of their Pretenfions
to fo remote Antiquity. CRL But what Occafion
is there to be at any pains to account for the Hu-
mour of fabulous Writers ? Is it not fufficient to
fee that they relate Abiurdities : that they are un-
fupported by any foreign Evidence : that they do
rot appear to have been in Credit, even among
their own Countrymen, and that they are incon-
iiftent one with another ? That Men mould have
* Herodotus in Euterpe.
the
PHILOSOPHER. 305
the Vanity to impofe on the World by falfe Ac- DIAL.
counts, is nothing ftrange : it is much more fo, yl.
that after what hath been done towards undeceiving v-^-y-^
the World by fo many learned Critics, there mould
be Men found capable of being abufed by thofe
paltry Scraps of Mane.tho^ Berofus, Ctejias, or the
Jike fabulous or counterfeit Writers. ALC. Give
me leave to obferve, thofe learned Critics may
prove to be Ecclefiaftics, perhaps iome of them
Papifts. CRL What do you think of Sir Ifaac
Newton, was he either Papift or Ecclefiaftic ? Per-
haps you may not allow him to have been in Sa-
gacity or Force of Mind equal to the great Men
of the Minute Philofophy : But it cannot be de-
nied that he had read and thought much upon the
Subject, and that the Refult of his Inquiry was a
perfect Contempt of all thofe celebrated Rivals to
Afofes. ALC. It hath been obferved by ingenious
Men, that Sir Ifaac Newton, though a Layman,
was deeply prejudiced, vvitnefs his great Regard to
the Bible. CRL And the fame maybe faid of
Mr. Locke, Mr. Boyle, Lord Bacon^ and other
famous Laymen, who, however knowing in feme
Points, muft neverthelefs be allowed not to have
attained that keen Difcernment which is the pecu-
liar Diftinction of your Set.
XXIII. But perhaps there may be other Reafons
befide Prejudice, to incline a Man to give Mofes
the Preference, on the Truth of whofe Hiftory
the Government, Manners, and Religion of his
Countrymen were founded and framed ; of whofe
Hiftory there are manifcft Traces in the moil
ancient Books and Traditions of the Gentile 's, par-
ticularly of the Brachmans and Perfees -, not to
mention the general Atteftation of Nature as well
as Antiquity, to his Account of a Deluge -, whofe
X Hiftory
306 THE MINUTE
DIAL. Hiftory is confirmed by the late Invention of
VJ. Arts and Sciences, the gradual Peopling of the
VX^TN^ World, the very Names of ancient Nations, and
even by the Authority and Arguments of that re-
nowned PhilofopherL#<T^;tfj, who, on other Points,
is fo much admired and followed by thofe of your
Seel:. Not to mention that the continual Decreafe
of Fluids, the Sinking of Hills, and the Retarda-
tion of Planetary Motions afford fo many natural
Proofs, which Ihew this World had a Beginning;
as the Civil or Hiftorical Proofs abovememioned
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 Oblervation more.
To any one who confiders that, on digging into
the Earth, fuch Quantities of Shells, and, in fome
Places, Bones and Horns of Animals are found,
found and entire after having lain there in all Pro-
bability fome thoufands of Years, it mould feem
probable, that Gems, Medals, and Implements in
Metal or Stone, might have lafted 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 Scripture Accounts
of Time; no Fragments of Buildings, no public
Monuments, no Intaglias, Cammeoes, Statues,
Baflb Relievos, Medals, Infcriptions, Ucenfils, or
Artificial Works of any kind are ever difcovered,
which might bear Teftimony to the Exiftence of
thofe mighty Empires, thofe Succeffions of Mo-
narchs, 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 mail have made great
Havock in the World ; is it noc highly probable
that
PHILOSOPHER. 307
that at the End of fuch Period, Pillars, Vafes, and DIAL
Statues now in being of Granite, or Porphyry, or Vll
Jafper, (Stones of inch Hardnefs, as we know them u/"V
to have lafted two thoufand Years above Ground,
without any considerable Alteration) would bear
Record of thefe and pad Ages ? Or that fome of
our current Coins might then be dug up, or old
Walls and the Foundations of Buildings mew
themfelves, as well as the Shells and Stones of the
Primeval World are preferved down to our Times?
To me it feems to follow from thefe Con fiderat ions,
which common Senfe and Experience make all Men
Judges of, that we may lee good Reafon to con-
clude, the World was created about the Time re-
corded in Holy Scripture. And if we admit a
Thing fo extraordinary as the Creation of this
World,, it mould feem that we admit fomething
ftrange, and odd, and new to Human Appre-
henfion, beyond any other Miracle whatfoever.
XXIV. Alctybron fat mufing and made no An-
fwer, whereupon Lyficles exprefied himfelf in the
following manner. I muft own I mould rather
fuppofe with Lucretius* that the World was made
by Chance, and that Men grew out of the
Earth like Pompions, than pin my Faith on thole
Wretched fabulous Fragments of Oriental Hiitory.
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 may, perhaps, now and
then make fome Ule of their Lucubrations, and
play one Abfurdity againft another. But you are
not, therefore, to think, he pays any real Regard
to the Authority of fuch apocryphal Writers, or
believes one Syllable of the Cbinefa Babylonian^ or
7 ,gyptian Traditions. If we feem to give them a
X 2 Preference
3 c8
THE MINUTE
DIAL. Preference before the Bible, it is only becaufe they
VI, are not eftablifhed by Law. This is my plain
w-v-' Senfe of the Matter, and I dare fay iris the general
Senfc of our Sed ; who are too rational to be in
earneft on fuch Trifles, though they fometi tile's
give Hints of deep Erudition, and put on a grave
Face to divert themfelves with Bigots. ALC. Since
Lyfitles 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, ag^inft which there do
not lie the fame Exceptions, that deferves to be con-
fidered, and may ferve our Purpofe as well. I pre-
fume it will be allowed that Hiftorians, treating of
Times within the Mofaic Account, ought by im-
partial Men to be placed on the fame Foot with
Mofes. It may therefore be expected, that thofe,
Who pretend to vindicate his Writings, fhould re-
conciie them with parallel Accounts of other Au-
thors, treating of the fame Times, Things, and
Perfons. And, if we are not attached fingly to
MofcS) but take our Notions from other Writers,
and the Probability of Things, we fliail fee good
Caufe to believe, the Jews were only a Crew of
leprous eflLgyptuwS) driven from their Country on
Account of that loath feme Diftemper : and that
their Religion, pretended to have been delivered
from Heaven at Moont Sinai, was in truth learn-
ed in ALgflt* and brought from thence. CRI. Not
to infift, on what cannot be denied, that an Hifto-
rian writing of his own Times is to be believed,
before others who treat of the lame Subject feveral
Ages after, it feems to me that it is abturd to ex-
peel we fhoiild reconcile Mo/es with profane Hif-
torians, till you have firfl reconciled them one with
another. Inanfwer therefore to what you obferve,
J defire you would confider in the firft Place, th#
Manetho,
ILOSQPHE R. 309
Manetho, Cbaremon, and Lyjjmacbus had pobJi&e^
iqconfiftent Accounts of the J<?wj ; , and their going
forth from Mgypt* : In the.fecond place, that their
Language is a plain Proof they were not of ^Egyptian,
but either of Pbc&ucian, of Syrian, or of Chaldean
Original : and in the third place, that it doth not
it-em very probable to fuppofe, $heir Religion, the
B.ifis or fundamental Principle of which was the
Worfhip of one only Supreme God, and the principal
Defign of which was to abolifh Idolatry, could be de-
rived from Mgytyi the moft idolatrous of all Nation;*.
It muft be pwnjccl, the feparate Situation and Inftitu-
tions of theljfcm?, occafioned their being treated by
fame Foreigners^ with great .Ignorance and Con-
tempt of them and their Original. But Stroke,,
who is allowed to have been a. judicious and in-
quifuive Writer, though he was not acquainted with
their true Hiftory, makes more honourable men-
tion of them. He relates that ftfofcs, with many
other Worlhippers of* one infinite God, nor aj>r
proving the Image Worfhip of the Egyptians and
other Nations, went out from J&gypt and iectled in
Jerufalem, where they built a Tenijple to one only
God without Images f-
XXV.^LC. WewhoaflerttheCaureofLi-
berty againlt Religion, in thefe, later Ages of thp
World, lie under great Di fad vantages, from the
Lofs of ancient Books, which Beared up many
Points to the Eyes of thofc great Mdi, Ceifus 9
Prophyry^ and Julian* which at a greater Diftancc
and with lefs Help cannot fo eafily be made out by
us : but, had we thofe Records, I doubt not we
might demolifh the whole Syftem at once. CRT.
And yet I make fome Doubt of thisj becaufe
thofe great Men, as you call them, with all thofe Ad-
vantages could not do it. ALC. That muft needs
* Jofeph. contra Apion. 1. i. f Strab. 1. 16.
X 3 have
3 ro T H E M i N u T E
DIAL, have been owing to the Dulnefs and Stupidity oi
VI. the World in thole Days, when the Art oi Reafon-
k -v"* ' ing was not fo much known and cultivated as pf
late : But thofe Men of true Genius law through the
Deceit themfelves, and were very clear in their
Opinion, which convinces me they had good reafon
on their Side. CRL And yec that great Man
Celfus Items to have had very flight and incon-
ftant Notions : one while, he talks like a thorough
Epicurean , another, he admits Miracles, Prophecies,
and a tuture Srate of Rewards and Punishments.
What think you, dlcipbron, is it not fomething ca-
pricious in fo great a Man, among other Advan-
tages which he afcribes to Brutes above Human
Kind, to fuppofe they are Magicians and Prophets -,
that they have a nearer Commerce and Union with
the Divinity -, that they know more than Men ; and
that Elephants, in particular, are of all others moft
religious Animals and ftricT: Obfervers of an Oath *.
4LC. A great Genius will be fometimes whimfical.
But what do you fay to the .Emperor Julian^ was
not he an extraordinary Man ? CRT. He feems by
his Writings to have been lively and fatirical.
Further, I make no difficulty of owning that he
was a generous, temperate, galanr, and facetious
Emperor: But at the lame time ir mud be allowed,
becnufe his own Heathen Panegynit Ammianus Mar-
cellintis T al'ows it, that he was a prating, light,
vain, fuperftiuous Sort of Man. And therefore
his Judgment or Authority can be but of fmall
Wright with thofe, who are not prejudiced in his
Favour. ALC. But of all the great Men who wrote
againll Revealed Religion, the greateft without
qucftion was that truly great Man Porphyry, the
llofs of -whofe invaluable Work can never be fuf-
ficiently lamented. This .profound .Philofopher
xvent to the Bottom .and Original of Things. He
* Orjgen. contra Celfum J. 4. f Am. Marcellin. 1. ay.
moft
PHILOSOPHER. 311
tnoft learnedly confuted the Scriptures, fhew'd the DIAL*
Abfurdity of the Mofaic Accounts, undermined and VI.
expofed the Prophecies, and ridiculed allegorical
Interpretations *. The Moderns, it muft be owned,
have done great Things and fhewn themielves able
Men : yet I cannot but regret the Lofs of what was
done by a Perfon of fuch yaft Abilities, and who
lived to much nearer the Fountain-head; though
his Authority furvives his Writings, and muft ftill
have its Weight with impartial Men, in fpite of the
Enemies of Truth. CRT. Prophyry^ I grant, was
a thorough Infidel, though he appears by no means
to have been incredulous. It feems he had a great
Opinion of Wizards and Necromancers, and be-
lieved the Myfteries, Miracles, and Prophefies of
Tbeurgifts and Mgyptian Priefts. He was far from
being an Enemy to obfcure Jargon, and pretended
to extraordinary Extafies. Jn a word, this great Man
appears to have been as unintelligible as a School-
man, as fuperftitious as a Monk, and as fanatical
as any Quietift or Quaker : and, to compleat his
Character as a Minute Philofopher, he was under
ftrong Temptations to lay violent Hands on himfelf.
We may frame a Notion of this Patriarch of In-
fidelity, from his judicious Way of thinking upon
other Points as well as the Chriftian Religion. So
fagacious was he as to find out, that ttie Souls of
Iniecls, when feparated from their Bodies, become
rational : that Daemons of a thoufand Shapes affift
in making Philtrums and Charms, whofe fpiritual
Bodies are nourifhed and fattened by the Steams of
Libations and Sacrifices : That the Ghofts of thofe,
who died violent Deaths, ufe to haunt and appear
about their Sepulchers. This fame egregious Phi-
lofopher advifeth a wife Man not to eat Flefh, left
* Luc. Holftenius de vita & fcriptis Porphyrijj
X 4 the
312 T?HE
DIAL, the impure Soul of the Brute that was put to vio-
VI. lent Death mould enter, along with the Flefh, into
V.-V J thofe who eat it. He adds, as a Matter of FacT:
confirmed by many Experiments, that thofe who
would infmuate into themfelves the Souls of fuch
Animals, as have the Gift of foretelling Things to
come, need only eat a principal Parr, the Heart,
for inftance, of a Stag or a Mole, and fo receive
the Soul of the Animal, which will prophciy in
them like a God *. No wonder if Men whofc
Minds were preoccupied .by Futh and Tenets of
fuch a peculiar Kind, fliould be averfe from the Re-
ception of the Gofpel. Upon the whole, we de-
fire to be excufed if we do not pay the fame De-
ference to the Judgment of Men, that appear to us
whimfical, fuperftitious, 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 prejudiced Mind, whofe Attention is turned
towards the Faults and Blemifhes of Things, to
fanfy fome Shadow of Defect in thofe great Lights,
which in our own Days have enlightened, and ftill
continue tOfenlighten the World.
"V< <t* trm filnrtw tfV
XXVI. But pray tell me, Crito, what you think
pf Jofephus ? He is allowed to have been a Man of
Learning and Judgment. He was himfelf an Af-
ferter of Revealed Religion. And Chriftians, when
his Authority ferves their Turn, are.ufed to cite him
with Refped:. CRL All this I acknowledge. 4LC.
Mud it not then feem very ftrange, and very fuf-
picious to every impartial Inquirer, that this learn-
ed Jew writing the Hiftory of his own Country,
* Vide Pprphyrium de abftinentia, de facrificiis, de diis,
& di&mpnibus.
of
PHILOSOPHER. 313
of that very Place, and thofe very Times, where DIAL,
and when Jefus Chrift made his Appearance, ftould VI.
yet fay nothing of the Character, Miracles, and
Doctrine of that extraordinary Perfon ? Some an-
cient Chriftians were fo fenfible of this, that, to make
amends, they inferted a famous Pafiage in that
Hiftorian > which Impofture hath been fufficiently
detected by able Critics in the lad Age. CRL
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 con-
tent 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 Omiflion
sin Jofepbus : But this will never make fuch Omiflion
a real Objection againft Chriftianity. Nor is there,
for ought I can fee, any thing in it whereon to
ground either Admiration or Sufpicion *, inafmuch
as it mould feem very natural, fuppofing the Go
pel Account exactly true, for 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 pre-
judiced 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 5
confidering that Jofepbus could hot have been an
Eye-Witnefs of our Saviour or his M racles ; con-
fidering that he was a Pharifee of Quality an,d
Learning, foreign as well as Jewi/h, one *of great
Employment in the State, 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 beholden to Human Intereft or Power ;
confidering the general Prejudice of the Jews, who
pxpected in the Mefflab a temporal and conquering
Prince ;
THE MINUTE
Prince-, which Prejudice was fo ftrong, that they
chofe rather to attribute our Saviour's Miracles to
the Devi), than to acknowledge him to be the
Chrift : Confiderinp; allb the hellilh Diforder and
Confufion of the Jcvi/lj State in the Days of Jo-
fephus : when Mens Minds were filled and aftonifh-
ed with unparallel'd Wars, Diffenfions, Maflacres,
and Seditions of that devoted People. Laying all
thefe things together, I do not think it ft range,
that fuch a Man, writing with fuch a View, at fuch
a Time, and in fuch Circumftances, fhould omit to
defcribe our blefled Saviour's Life and Death, or to
mention his Miracles, or to take notice of the State of
the Chriftian Church, which was then as a Grain of
JVJuftard- Seed, beginning to take root and germinate.
And this will feem ftilllefs ftrange, if itbeconfidered,
that the Apoftles in a few Years after our Saviour's
Death departed from Jerufalem, fetting themfelves
to convert the Gentiles^ and were difperfed through-
out the World ; that the Converts in Jerufakm
were not only of the meaneft of the People, but
alfo few i the three thoufand, added to the Church
in one Day upon Peter's preaching in that City, ap-
jjearing to have been not Inhabitants but Strangers
from all Parts afTemblcd to celebrate the Feait of
Pentecqft ; and that all the Time of Jofephus, and
for feveral Years after, during a Succeflion of fifteen
Bifhops, the Chriftians at Jerufakm obferved the
Mofaic Law *, and were confequently, in outward
Appearance, one People with the reft of the Jews^
which mutt have made them lefs obfervable. I
would fain know what Reafon we have to fuppofe,
that the Gofpel, which in its firft Propagation
ieemed to overlook the great or confiderable Men
of this World, might not alfo have been overlook-
ed by them, a-s a thing not fuited to their Appre-
* Self. Sever. Sacr. Hift. 1. 2. & Eufeb, Chron. lib. porter.
henfions
PHILOSOPHER. 315
henfions and way of thinking? Befides, in thofe DIAL,
early Times might not other learned Jews, as well VI.
as ]" Gamaliel^ fufpend their Judgment of this new wv^
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 refill or ijpeak againft the
Gofpel, left they fhould be found to fight againft
God ? Surely at all Events, it could never be ex-
pelted, that an unconverted Jew mould give the
fame Account of the Life, Miracles, and Doctrine
of Jefus Chrift, as might become a Chriftian to
have given : Nor on the other hand was it at all
improbable, that a Man of Senfe mould beware
to leffcn or traduce what, for ought he knew,
might have been a heavenly Difpenfation : between
which two Courfes the middle was to fay nothing,
but pals it over in a doubtful or a refpeftful Silence.
And it is obfervable, that where this Hiftorian oc-
cafionally mentions Jefus Chrift in his Account of
St. James's Death, he doth it without any Re-
flection, or faying either (Good or Bad, though at
..the fame time he (hews a Regard for the Apoftle.
It is obfervable, I fay, that fpeaking of Jefus his
Expreffion is, who was called the Chrift, not who
pretended to be the Chrift, or who was falfly called
the Chrift, but (imply T Xsyojmsvs Xg/sii *. It is
evident Jofepbus knew there was fuch a Man as
Jejus 9 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 favour.
Certainly if we fuppole Jofepbus to have known or
been perluaded 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
pf thinking, who fufpended his Judgment, and was
-}- Afls v. * Jof. Ant. 1. 20. c, 8.
afraid
THE MINUTE
afraid of being found to fight againft God, ft mould
kern natural Tor him to behave in that very man-
ner, 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 Saddutee^
an Infide), an Atheitt ? What then \ we readily
grant there might have been Perfons of Rank, Po-
Hticians, Generals, and Men of Letters, then as well
as now, Jews as well as Englijhmen^ who believed
no Revealed Religion : And that fome fueh Per-
fons might poffibly t>ave heard of a Man in low
Life, \vhoperformedMiraclesbyMagic, without
informing themfelves, or perhaps ever inquiring,
about his Miflion and Doctrine. U^on the wnole,
I cannot comprehend why any Man Ihoukl conclude
againft the Truth of the Gofpcl, from Jofepbufs
omitting to fpeak of it, any more than from his
omitting to embrace it. Had ti*e fir ft Chnftians
been Chief Prieib and Rulers, or Men of Science
and Learning, like Pkila and Jcjepbus, it might
perhaps with better Colour have been objected, chat
the'ip Religion was of Human Contrivance, than
now that it hath pjeafed God by weak things to
confound the Strong. This I think fufficiently ac-
counts, why in the. beginning the Gofpel might
overlook or be overlooked by Men of a certain
Rank and Character. -
bqr )T < nfiifVnfO amoDxl Jon b
XXVII. ALC. And yet it feernsan odd Argu-
ment in proof of any Doctrine, that it was preached
by ft m pie People to fimple People, C R L Indeed
if there was no other Attefhmon to the Truth of
the Chi;iftian Religion, this muft be owned a very
weak one. But if a Doctrine begun by Inflru-
ments, mean, as to all human Advantages, and
making, its firft Progrefs among thofe, who had
neither. Wealth npj- Art nor Power to grace or en-
ia coura fi c
I LO SbPH E R.
it, (houkl in a (hort time by its own innate
Excellency, the mighty Force of Miracles, and
the Demonftration of the Spirit, not only without,
but againft, all worldly Motives fpread through the
World, and fubdue Men of all Ranks and Condi-
tions of Life, would it not be very unreafonable to
reject or fufpecT: it, for the want of Human
Mearts? And might not this with much better
reason be thought an Argument of its coming from
God? ALC. But ftill an inquifitive Man will
want the Teftimony of Men of Learning and Know-
ledge. CRL But from the firft: Century on-
wards, there was never wanting the Teftimony of
fuch Men who wrote learnedly in defence of the
Chriftian Religion, who lived, many of them, whtri
the Memory of things was frefh, who had Abili-
ties to judge and Means to know, and who gave
the cleared Proofs of their Conviction and Since-
rity. ALC. But all the while thefe Men were
Chriftians, prejudiced Chriftian*, and therefore
their Teftimony is to be fupected. CRL It feerns
then you would have Jews or 'Heathens atteft to
the Truths of Chriftianity. ALC. That is the
very Thing I want. CRT. But how can this be?
or if it could, would not any rational Man be apt
to fufpect fuch Evidence, and ask, how it was po
ftble for a Man really to believe fuch things him-
felf, and not become a Chriftian ? The Apoitles and
firft Converts were themfelves Jews, and brought
up in a Veneration for the Law of Mojes^ and in.
all the Prejudices of that People : many Fathers,
Chriftian Philosophers, and learned Apologifts for
the Faith, who had been bred Gentiles ^ were with-
out doubt imbued with Prejudices of Education ;
and if the Finger of God and Force of Truth con-
verted both the one and the other from Judaifm or
Gentilifm, in fpite of their Prejudices, to Chriftia-
nity
TH E MINUTE
nity, is not their Teftimony fo much the ftronger ?
You have then the Suffrages of both Jews and Gentiles ?
attefting to the Truth of our Religion, in the earlieft
Ages. But to expect or defire the Atteftation of Jews
remaining Jews^ or of Gentiles remaining Gentiles^
feems unreafonable : nor can it be imagined that
the Teftimony of Men, who were not converted
themfelves, mould be the likelieft to convert others.
We have indeed the Teftimony of'heathen Writers
to prove, That about the time of our Saviour's
Birth, there was a general Expectation in the Eaft
of a Meffmh or Prince, who mould found a new Do-
minion : 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 Worfhip : And that there did really exift in
that time certain Perfons and Facts 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. A LC. For my part, I have no great Opi-
nion of the Capacity or Learning of the Fathers*,
and many learned Men, efpecially of the Reformed
Churches abroad, are of the fame mind, which
faves me the trouble of looking myfelf into their vo-
luminous Writings. CR /. 1 mail not take upon
me to fay, with the Minute Philofopher Pompona-
tius .*, that Qrigen> Bafil^ Auguftine^ and divers
other Fathers, were equal to Plato, Ariftotle, 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 mould think
feveral of them Men of great Parts,, Eloquence,
and Learning, and much fuperior to thole who
feem to undervalue them. Without any Affront to
certain modern Critics or Tranflators, Erafmits
* Lib. de immortalitate animse.
may
PHILOSOPHER. 3 1 g.
may be allowed a Man of fine Tafte, and a fit D i AL*.
Judge of Senfe and good Writing, though his V1-.
Judgment in this Point was very different from. .xv^o
theirs. Some of our Reformed Brethren, becauie
the Romanics attribute too much, feem to have at-
tributed too little to them, irorra a very ufual,
though no very judicious Oppofition : which is ape
to lead Men to remark Detects, without making
proper Allowances, and to fay things which nei-
ther Piety, Candor, nor good Senfe require them
to fay.
XXVIII. ALC. But though I fhould acknow-
ledge, that a concurring Teftimony 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 Hasre-
fies that fprung up in thole Times, it very much
weakens their Credit. C R /. Pray, dlcipbron,
would it be allowed a good Argument in the
Mouth of a Papift againtt the Reformation, that
many abfurd Sects fprung up at the fame time with
it ? Are we to wonder, that when good Seed is
fowing, the Enemy mould few Tares ? Bui at
once to cut off feveral Objections, Jet us fuppole in
fad, what you do not deny poflible, that there is a
God, a Devil, and a Revelation from Heaven com-
mitted to Writing many Centuries ago. Do bu
take a view of Human Nature, and conlider, wha
would probably follow upon fuch a Suppoiition :
and whether it is not very likely, there Ihould be
Ha If- believers, raiftaken Bigots, holy Frauds, am-
bitious, imerefted, difputing, conceited, fchifma-
tical, hasretical, abfurd Men among the Proftfibrs
of fuch Revealed Religion, as well as after a courfc
of Ages, various Readings, Omiffions, Tranfpofi-
tions, and Oofcuriries in the Text of the facred
Oracles?
$20
THE MINUTE
DIAL. Oracles? Andiffo, I leave you to judge, whe-
VI. ther it be reafonable to make thofe Events an Ob-
jection againft the Being of a Thing, which would
probably and naturally follow upon the Suppofal of
its Being. ALC. After all, fay what you will*
this Variety of Opinions muft needs fhake the Faith
of a realbnable Man. Where there are fo many
different Opinions on the fame Point, it is very cer-
tain 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 Senfe fees about this In-
quiry, he finds himfelf on a fudden ftartled and
amufed with hard Words and knotty Queftions.
This makes him abandon the Purfuit, thinking the
Game not worth the Chace. CRI. But would
not this Man of Senfe do well to confider, it muft
argue want of Difcernment, to reject divine Truths
for the fake of human Follies ? Ufe but the fame
Candor and Impartiality in treating of Religion,
that you Would think proper on other Subjects.
We defire no more, and expect no lefs. In Law^
in Phyfic, in Politics, whereever Men have refinedj
is it not evident they have been always apt to run
into Difputes and Chicane ? But will that hinder
you from admitting there are many good Rule?,
and juft Notions, and ufeful Truths in all thofe
Profeffions. Phyficians maydifpute, perhaps vain-
ly and unintelligibly, about the Animal Syftem :
They may affign different Caufes of Diftempers,
fome explaining them by the elementary Qualities,
hot and cold, moift and dry, others by chymical,
others by mechanical Principles : Yet this doth
not hinder but the Bark may be good for an Ague,
and Rhubarb for a Flux. Nor can it be interred
from the different Seels, which from time to time
have fprung up in that Profeffion, the Dogmatic*
for inftance, Empiric, Methodic, Galenic, Para-
celfian t
PHILOSOPHER. 321
cdfian, or the hard Words and knotty Queftions DIAL,
and idle Theories which have grown from tnem, or Vj. v
been ingrarted on them, that therefore we mould
deny* the Circulation of the Blood, or reject their
excellent Rules about Exercife, Air, and Diet.
A L C. It icems you would fcreen Religion by the
Example of other Profefllons, all which have pro-
duced Sects and Difputes as well as Chriftianity,
which according to you may in itfelf be true and
uiefulj notwithstanding many falfe and fruitlefs No-
tions ingrafted on it by the .Wit of Man. But
certainly if this had been obferved or believed by
many acute .Reafoners, they would never have'
made the Multiplicity of Religious Opinions and
Controverfies, an Argument againft Religion in
general. CRL.tiow iuch an obvious Truth mould
elcape Men of Senfe and Inquiry I leave you to
account : But I can very eafily. account for grofs
Miitakes in thofe, who pals' fpr Free-thinkers,
without ever thinking : or, if they do think, whdfe
Meditations are employed on other Points, pf a very-
different Nature, from a ferious and impartial In^
quiry about Religion.
XXIX. But to return: What or where is the
Profefiion of Men, who never fplit into SchifmV
or never talk Nonfenfe ? Is it not evident, that
out of all the kinds of Knowledge, qn which the.
Hunlan Mind is employ'd, there grow certain Ex*'
crefcences, which may be pared off like the Clip-,
pings of Hair or Nails in the Body, and with no
worfe Confrquence. Whatever Bigots or Enthu-
fiails, whatever notional or fcholaflic Divines may
fay or think, it is certain the Faith derived from
Chrift and his Apoftles, was not a piece of empty
Sophiftry : They did not deliver and tranfmit
down to us.juvlw aTrarnv.but yu/^v/jv yv^Zw, 'to.
y ufc
THE MINUTE
ufe the Expreflion of a holy Confefibr *. And to
pretend to demolifli their Foundation for the fake
of human Superftructure, be it Hay or Stubble or
what it will, is no Argument of juft Thought or
Reafon ; any more than it is of Fairnefs, to fuppoie
a doubtful Senfe fixed, and argue from one fide of
the Queftion in difputed Points. Whether, for
inftance, the beginning of Genefts is to be under-
ftood in a literal or allegorical Senfe ? Whether
the Book of Job be an Hiftory or a Parable ? Be-
ing Points difputed between Chriftians, an Infidel
can have no right to argue from one fide of the
Queftiqn in thofe or the like Cafes. This or that
Tenet of a Sect, this or that controverted Notion
is not what we contend for at prelent, but the
general Faith taught by Chrift and his Apoftles 7
and prefer ved by univerfal and perpetual Tradition
in all the Churches down to our own Times. To
tax or ftrike at this Divine Doctrine, on account
of things foreign and adventitious, the Specula-
tions and Difputesof curious Men, is in my Mind
an Abfurdity of the fame kind, as it wou'd be to
cut down a fine Tree yielding Fruit and Shade, be-
caufe its Leaves afforded Nourifhment to Caterpil-
lers, or becaufe Spiders 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 Stu-
dies or minute Inquiries. To which as it would be
very hard to oblige Men againft their Will, fo it
mud be a great Wrong to the World, as well as
themfelves, to debar them from the Right of de-
ciding according to their natural Senfe of things.
C.R1. It were to be wifhed thofe capable Men
would employ their Judgment and Attention
* Socr. Hiftor, Ecclef. 1.
or,
PHILOSOPHER. 3*3
on the fame Objects. If theological Inquiries are DIAL.
unpalatable^ the Field of Nature is wide. How VI.
many Difcoveries to be made ! How many Errors
to be corrected in Arts and Sciences ! How many
Vices to be reformed in Lite and Manners ! Why
do Men fingle out fuch Points as are innocent and
ufeful, when there are fo many pernicious Mif-
takes to be amended ? Why fet themfelves to de-
ttroy the Hopes of human Kind and Encourage-
ments to Virtue ? Why delight to judge where they
difdain to inquire? Why not employ their noble
Talents on the Longitude or perpetual Motion ?
jf'L C. I wonder you fhould not fee the Difference
between Points of Curiofity and Religion. Thofe
employ only Men of a Genius or Humour fuited
to them : But all Mankind have a right to cenfure,
and are concerned to judge of thefe, except they
will blindly fubmit to be governed, by the ftale
Wifdom of their Anceftors and the eftablifhed Laws
of their Country. CRL It fhould feem, if they
are concerned to judge, they are not lefs con-
cerned to examine before they judge. ALC.
But after all the Examination and Inquiry that
mortal Man can make about Revealed Religion, it
is impoffible 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 Opi-
nions, the Belief of which, whether right or wrong,
had once poflkfTed their Minds. CR /. I grant
you may find inftances of Men dying for falfe Opi-
nions which they believed. But can you aflign an
inftance of a Man's dying for the fake of an Opi-
nion, which he did not believe. This Cafe is in-
conceivable : and yet this muil have been the
Cafe, if the Witnefles of Chriit's Miracles and Refur-
re&ion are fuppofed Impoftors.
y 2 xxx.
324- THE MINUTE
DIAL.
VI. XXX. There is, indeed, a deal of fpecious Talk
about Faith founded upon Miracles : But when I
examine this Matter thoroughly, and trace Chrif-
tian Faith up to its Original, I find it refts upon
much Darknefs and Scruple and Uncertainty. In-
ftead of Points evident or agreeable to Human
Reafon, I find a wonderful Narrative of the Son
of God tempted in the Wildernefs by the Devil, a
thing utterly unaccountable, without any End, or
Ufe, or Reafon whatfoever. I meet with ilrange
Hiftories of Apparitions of Angels and Voices
from Heaven, with furprifing accounts of Demo-
niacs, things quite out of the Road of common
Senfe 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 I cannot pretend to fay with
what View they were invented. Defigns deeply
laid are dark, and the lefs we know the more we
fufpefb : But, admitting them for true, I mall
not allow them to be miraculous, until I thoroughly
know the Power of what are called fecond Caufes
and the Force of Magic. C RI. You feem,
Alciphron^ to analyfe not Faith, but Infidelity, and
trace it to its Principles ; which, from your own
Account, I collect to be dark and doubtful
Scruples and- Surmifes, Haftinefs in judging, and
Narrovvnefs in thinking, grounded on a fanciful
Notion which over-rates the little Scantling of
your own Experience, and on real Ignorance of
the Views of Providence, and of the Qualities, Ope-
rations, and mutual Refpe&s of the feveral kinds
of Beings, which are, or may be, for ought you
know, in the Univerfe. Thus obfcure, uncertain,
conceited, and conjectural are the Principles of
Infidelity. Whereas on the other hand, the Prin-
ciples of Faith feem to me Points plain and clear.
It
PHILOSOPHER. 325
It is a dear Point, that this Faith in Chrift was DIAL-
ipread abroad throughout the World foon after VI.
his Death. It is a clear Point, that this was not
effected by human Learning, Politics, 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 againft all, temporal Motives. It is a
clear Point, that, the nearer they were to the Foun-
tain-head, the more Opportunity they had to fatisfy
themfelves, as to the Truth of thofe Facts which
they believed, k is a clear Point, that the lefs
Intereft there was to perfuade, 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-witnefles of the Mira-
cles and Refurrection of Chrift. It is a clear Point,
that thofe profeffed Eye-witnefles fuffer'd much for
this their Attention, and finally fealed it with
-their Blood. It is a clear Point, that thefe Wit-
nefifes, weak and contemptible as they were, over-
came the World, fpread more Light, preached
purer Morals, and did more Benefit to Mankind 9
than all the Philofophers and Sages put together.
Thefe Points appear to me clear and fure, and,
being allow'd fuch, they are plain, juft, and reafon-
able Motives of Afient : They {land upon no falla-
cious Ground, they contain nothing beyond our
Sphere, neither fuppofing more Knowledge nor
other Faculties than we are really Mafters of:
and if they mould not be admitted for morally
certain, as I believe they will by fair and unpre-
judiced Inquirers, yet the allowing them to be only
probable is fufficient to flop the Mouth of an In-
fidel. 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, uncer-
" v
X 3 taiu
326 THE MINUTE
DIAL, tain Principles of Infidelity, to a raft), prejudiced,
VI. and afluming Spirit. To raife an Argument, or
i-!,-.^ anfwer an Objection, from hidden Powers of Na-
ture or Magic, is groping in the dark : But by the
evident Light of Senfe, Men might be fufficiently
certified of fenfib'e Effects, and Matters of Fact,
fuch as the Miracles and Refurrection of Chrift :
and the Teftimony of fuch Men might be tranf-
mitted to After-ages, with the fame moral Cer-
tainty as other historical Narrations : and thofe
fame miraculous Facts, compared by Reafon with
the Doctrines they were brought to prove, may
afford to an unbiafied Mind ftrong Indications of
their coming from God, or a fuperior Principle,
whofe Goodnefs retrieved the Moral World, whofe
Power commanded the natural, and whofe Provi-
dence extended over both. Give me leave to fay,
that nothing dark, nothing incomprehenfible, or
myfterious, or unaccountable, is the Ground or
Motive, the Principle or Foundation, the Proof or
Reafon cf our Faith, although it may be the Ob-
ject of it. For it muft be owned, that, if by clear
and fure Principles we are rationally led to believe
a Point lefs clear ; we do not therefore reject fuch
Point, becaufe it is myflerious to conceive, or dif-
ficult to account for ; nor would it be right fo to
do. As for Jews and Gentiles anciently 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 Facts, without dif-
proving the Caufe to which we afcribe them.
As we do not pretend to know the Nature and Ope-
rations of Daemons, the Hiftory, Laws, and
Syftem of rational Beings, and the Schemes or
Views of Providence, fo far as to account for every
Action and Appearance recorded in the Gofpel :
fo neither do you know enough of thofe Thing.9,
to
PHILOSO PHEIU 327
to be able from that Knowledge of yours to object DIAL-
againft Accounts fo well attefted. It is an eafy VI.
Matter to raife Scruples upon many authentic Parts ^ ^v
of Civil Hiftory, which, requiring a more perfect
Knowledge of Fads, Circumftances, and Councils,
than we can come at to explain them, muft be to
us inexplicable. And this is Hill more eafy with
refpect to the Hiftory of Nature; in which, if
Surmifes were admitted for Proofs againft Things
odd, ftrange, and unaccountable j if our fcanty
Experience were made the Rule and Meafure of
Truth, and all thofe Phenomena rejected, that we,
through Ignorance of the Principles, and Laws,
and Syftem of Nature, could not explain ; we mould
indeed make Difcoveries, but it would be only of
our own Blindnefs and Prefumption. And why
Men that are fo eafily and fo often gravelled in com-
mon Points, in Things natural and vifible, mould
yet be fo fliarp-fighted and dogmatical about the
invifible World, and its Myfteries, is to me a Point
utterly unaccountable by all the Rules of Logic and
good Senfe. Upon the whole, therefore, I cannot
help thinking that there are Points fufficiently 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 Pre-
fumption. ALC. \ doubt I mall 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
Diftance, to arrive at any Knowledge, or frame any
Demonftration about it ? CRL What then ? Know-
ledge, I grant, in a Uriel Senfe cannot be had
without Evidence or Demonftration : but probable
Arguments are a fufEcient Ground of Faith. Who
Y 4 ever
328
THE MINUTE
DIAL, ever fuppofed that fcientifical Proofs are necefifary to
VI. make a Chriftiun ? Faith alone is required : and
L v-*^ provided that, in the main and upon the whole,
Men are perfuaded, this laving Faun may confift
with fome Degrees of Oblcurity, Scruple, and
Error. For although the Light of Truth be un-
changeable, and the lame in its eternal Source, the
Father of Lights : Yet, with refpectto us, it is va-
rioufiy weakened and obicured, by patting through
a long Diftance or grois Medium, where it is inter-
cepted, diftorted, or tinctured by the Prejudices
and Paffions of Men. But all this notwithftanding,
he that will ufe his Eyes may fee enough for the
Purpoies either of Nature or of Grace i 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 Difpenfations of Grace and
Nature, as may make it probable (although much
fhould be unaccountable in both) to fuppofe them
derived from the fame Author, and the Workman-
fhip of one and the fame Hand. dLC. Thofe
who faw and touched and handled Jcfus Chrift after
his Refnrreciion, if there were any fuch, may be
laid co have feen by a clear Light: But to us the
Light is very dim, and yet it is expected we fhould
believe this Point as well as they. For my part, I
believe with Spino/a, that Chrift's Death was Literal,
but his Refurrectibn Allegorical *. CRI. And for
my parr, I can lee nothing in this celebrated Infr-
del, that fhouid make me defcrt Matters of Fact,
and .moral Evidence.-, to adopt his Notions. Though
1 muft needs own I admit an allegorical Refurrection
that proves the real : to wit, a Refurrection of
Chnll's Difciples from Weaknefs to Refolution,
from Fear to Courage, from Defpair to Hope : of
?Vid, Spinofse Epift. al Cldenburgiunu
hic'i
PHILOSOPHER. 329
which, for ought lean fee, no rational Account DIAL.
can be given, but the fenfible Evidence that our yi
Lord was truly, really, and literally rifen from
the dead : But as it cannot be denied that his Dif-
ciples, who were Eye-witneffes of his Miracles and
Refurrection, had ftronger Evidence than we can
have of thofe Points : So it cannot be denied, that
fuch Evidence was then more necefiary, to induce
Men to embrace a new Inftitution, contrary to the
whole Syftem of their Education, their Prejudices,
their PafTions, their Interefts, and every human
Motive. Though to me it feems, the moral Evi-
dence and probable Arguments within our Reach,
are abundantly fufficient to make prudent thinking
Men adhere to the Faith, handed down to us from
our Anceftor.s eftablifhed by the Laws of our
Country, requiring Submiflion in Points above our
Knowledge, and for the reft recommending Doc-
trines the moft Agreeable to our Interett and our
Reafon. And, however ftrong the Light might
have been at the Fountain-Head, yet its long Con-
tinuance and Propagation, by fuch unpromifing In-
ftruments throughout the World, have been very
wonderful. We may now take a more compre-
henfive View of the Connexion, Order, and Pro-
grefs of the divine Difpenfations, and by a Retro-
Jpec~l on a long Scries of paft Ages, perceive a Unity
of Defign running throughout the Whole, a
gradual difclofing and fulfilling the Purpofes of Pro-
vidence, a regular Progrefs from Types to Anti-
types, from Things Carnal to Things Spiritual,
from Earth to Heaven. We may behold ChrHl
crucified, that Stumblingrblock to the Jcws^ and
Fooliflbnefs to the Greeks^ putting a final Period to
the Temple Worfhip of the one, and the Idolatry
of the other, and that Stone, which was cut out
f the Mountain without Hands, and brake in
Pieces
330 THE MINUTE
DIAL. Pieces all other Kingdoms, become itfelf a great
VI. Mountain.
XXXII. If a due Reflexion on thefe Things be
not fufficient to bf^et a Revtrence for the Chriftian
Faith in the Minds of Men, I fhouid rather impute
it to any other Caufe, than a wife and cautious In-
credulity : 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 na-
tural Judgment: When I fee thofe very Men that
in Religion will not ftir a Step without Evidence,
and at every Turn expect Demo.ifl radon, truft their
Health to a PhyF.uin, and their Lives to a Sailor
with an implicit Faich, I cannot think they deferve
the Honour of being thought more incredulous than
other Men : or that they are more accuftomed to
know, and for this Rjafon lefs inclined to believe.
On the contrary, one is tempted to fufpect, that
Ignorance hath a greater Share than Science in our
modern Infidelity : and that it proceeds more from
a wrong Head, or an irregular Will, than from
deep Refcarches. L TS. We do not, it rnuft be
owned, think that Learning or deep Refearches arc
neceffary to pafs a right Judgment upon Things. I
fometimes fufpect that Learning is apt to produce
and juftify Whims, and fmcerely believe we fhouid
do better without it. Our Sect are divided on this
Point, but much the greater Part think with me. I
have heard jnore than once very obferving Men
remark, that Learning was the true human Means
which preferved Religion in the World : and that,
if we had it in our power to prefer Blockheads in
the Church, all would foon be right. CRT. Men
muft be ftrangely in Love with their Opinions, to
put out their Eyes rather than part with them; But
jc
,ir.
PHILOSOPHER.
it has been often remarked by obferving Men, that DIAL
there are no greater Bigots than Infidels. LTS. VI.
"What! a Free-thinker and a Bigot, impoffible !
CR1. Not fo impoffible neither, that an Infidel
fhould be bigoted to his Infidelity. Methinks I
fee a Bigot, where-ever I fee a Man over-bearing
and pofitive without knowing why, laying the
greateft Strefs on Points of fmalleft 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 Inclina-
tion rather than Judgment, an Enemy to Learning,
and attached to mean Authorities. How far our
modern Infidels agree with this Defcription, I leave
to be confidered by thofe who really confider and
think for themfdves. LTS. We are no Bigots, we
are Men that difcover Difficulties in Religion, that ty
Knots and raife Scruples, which difturb the Repofe
and interrupt the golden Dreamsof Bigots, who there-
fore cannot endure us. CRI. They who caft about
for Difficulties, will be fure to find or make them
upon every Subject : But he that would, upon the
Foot of Reafon, erect himfelf into a Judge, in
order to make a wife Judgment on a Subject 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, Effects, and Tendencies, its Proofs in-
ternal and external : he will diftinguifh between the
clear Points and the obfcure, the certain and un-
certain, the eflential and the circumftantial, between
what is genuine and what foreign. He will con-
fider the different Sorts of Proof, that belong to dif-
ferent Things : where Evidence is to be expected :
where Probability may fufficc : and where it is
reafonable to fuppofe there fiiould be Doubts and
Scruples.
32 THE MINUTE
DIAL. Scruples. He will proportion his Pains and Exact-
VI. nefs to the Importance of the Inquiry, nnd check
th.-t Difpofition of his Mind to conclude all thofe
Notions, groundlefs Prejudices, with which it was
imbued before it knew the Rcafon of them. He
will filence his PafTions, and Men to Truth.
He will endeavour to unty Knots as well as to ty
then, and 'veil rather on the lighr Parts of Things
than the o .cure. He mil balance the Force of
his Underitanding with the Difficulty of the Sub-
ject, and to render his Judgment impartial, hear
Evidence on ail Sides, and fo far as he is led by
Audioriry, choofe to follow that of the honefteil
and wnt-tt Men. Now it is my fmcere Opinion,
the Cnriftian Religion may well ftund the Teft of
fuch an Inquiry. LYS. But luch an Inquiry would
coil too much Pains and Time. We have thought
of another Method, the bringing Religion to the
Ted of Wit and Humour : This we find a much
Ihorter, caller, and more effectual- Way. And,
as all Enemies are at liberty to choofe their
Weapons, we make choice of tnofe we are moft
expert at : And we are the better pleafed with this
Choice, having obferved that of all Things a folid
Divine ha;es a Jcit. EUPH. To confider the
whole of the Subject, to read and think on all
Sides, to object plainly, and anfwer directly, upon
the Foot of dry Rcafon and Argument, would be
a very tedious and troublefome Affair. Befides it is
attacking Pedants at their own Weapons. How-
much more delicate and artful is it, to give a
Hint to cover one's felf with an Enigma, to drop
a double Entendre^ to keep it in one's Power to
recover, and flip afide, and leave his Antagonift
beating the Air? LTS. This hath been practifed
with great Succefs, and I believe it the top Method
to gain Profelytes, and confound Pedants. CRL
I have
PHILOSOPHER. 333
I have feen feveral Things written in this Way, DIAL.
which, I fuppofe, were copied from the Behaviour VI.
of a fly Sort of Scorners one may fometimes meet
with. Suppofe a conceited Man that would pafs
for witty, tipping the Wink upon one, thrufting
out his Tongue at another ; one while waggifhly
fmiling, another with a grave Mouth and ludicrous
Eyes ; often affecting the Countenance of one who
fmothered a Jeft, and fometimes burfting out in a
I-iorfe-laugh : What a Figure would this be, I will
not fay in the Senate 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 who profefs myfelf
an Admirer, an Adorer of Reafon, am neverthe-
lefs obliged to own, that in fome Cafes the Sharp-
nefs of Ridicule can do more than the Strength of
Argument. But if we exert ourfelves in the Ufe
of Mirth and Humour, it is not for want of other
Weapons. It fhall never be faid that a Free-thinker
was afraid of Reafoning. No, Crito, we have
Reafons in ftore : the belt are yet to come : and if
we can find an Hour for another Conicrence before
we let out to-morrow Morning, I'll undertake you
lhall be plied with Reafons, as clear, and home, and
clofe to the Point as you could wifh.
THE
MINUTE
THE SEVENTH DIALOGUE.
I. Chriftian Faith impo/ible. II. Words ft and for
Ideas. III. No Knowledge or Faith without Ideas.
IV. Grace, no Idea of it. V. Suggefting Ideas not
the only Vfe of Words. VI. Force as difficult to
form an Idea of as Grace. VII. Notwitbftanding
which , ufeful Proportions may be formed concerning
it. VIII. 'Belief of the Trinity and other Myf-
teries not abfurd. IX. Alt/lakes about Faith an
Occajion of profane Rallery. X. Faith its true
Nature and Effects. XI. Jlluftrated by Science.
XII. By Arithmetic in particular. XIII. Sciences
convcrfant about Signs. XIV. The true End of
Speech, Reafon, Science, and Faith. XV. Me<-
taphyfical Objections as ftrong again/I Human Sri-
tnces as Articles of Faith. XVI. No Religion*
'facatife no' Human Liberty: XVII. Farther Proof
againft Human Liberty. XVIII. Fatalifm a Con-
fequence of erroneous Suppofitions. XIX. Man an
accountable Agent. X). Inconfiflency^ Singularity^
and Credulity of Minute Pbilofophers. XXI. Un-
'trbden Paths and new Light of the Minute Phi-
lofophers. XXII. Sophi/try of the Minute Phi-
lofophers. XXIII. Minute Philofopbers ambiguous,
^enigmatical* unfathomable. XXIV. Scepticifmof
the Minute Philofophers. XXV. How a Sceptic
ought to behave. XXVI. Minute Philosophers,
why difficult to convince. XX VI I. 'Thinking, not
the epidemical Evil of thefe Times. XXVIII.
Infidelity, not an Effect of Reafon or Thought, its
true Motives ajjigned. XXIX. Variety of Opinions
about Religion, Efetfs thereof. XXX. Method
for
PHILOSOPHER. i 335
for proceeding with Minute Philofophers. XXXI. DIAL.
Want cf Thought and want of Education Defefts VJL
cf the prefent Age. <- ~ v ..j
H E Philofophers having refolved to
fet out for London next Morning, we
affembled at break of Day in the
illSbSllf Library, dkiphron began with a
Declaration of his Sincerity, afiuring
us he had very maturely and with a moft unbiafied
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 embracing the Chriftian Faith. But, faid he,
thofe Reafons being only probable can never pre-
vail againtl abfolute Certainty and Demonftration.
If therefore I can demonftrate your Religion to be
a thing altogether abfurd and inconfiftent, 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 Tef-
timony of fincere and able WitnefTes 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 conveyed
with moral Evidence through many Centuries. But
at the fame time you will grant to me, that a thing
demonftrably and palpably falfe is not to be admit-
ted on any Teftimony whatever, which at belt
can never amount to Demonftration. To be plain,
no Teftimony can make Nonfenfe Senfe: no
moral Evidence can make Contradictions confident,
Know then, that as the Strength of our Caufedoth
not depend upon, fo neither is it to be decided by
any critical Points of Hiftory, Chronology, or
;./*_ ' T
Languages.
336
THE MINUTE
DIAL. Languages. You are not to wonder, if the fame
VII. lore of Tradition and moral Proof, which governs
^ "V ' our Aflent with rrfpect to Facts in civil or natural
Hiftory is not admitted as a fufficier.t Voucher for
metaphyfical Abfurdities and abfolure Impofiibili*
ties. Things obfcure and unaccountable in human
Affairs, or the Operations of Nature, may yet be
poffible, and, if well attefted, may be aflented
unto : but religious Aflent or Faith can be evi-
dently fhewn in its own nature to be impractica-
ble, impoffible, and abfurd. This is the primary
Motive to Infidelity. This is our Citadel and
Fortrefs, which may, indeed, be graced with
Outworks of various Erudition, but, if thofe arc
demolifh'd, remains in itfelf and of its own pro-
per Strength impregnable. EV P H. This, it mud
be owned, reduceth our Inquiry within a narrow
Compafs: do but make out this, and I mall have
nothing more to fay. ALC. Know then, that
the mallow Mind of the Vulgar, as it dwells
only on the outward Surface of things, and con-
fiders 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 difieft and analyfe thefe Points, the Im-
pofture plainly appears : and as he has no Blind-
nels, fb he has no Reverence for empty Notions,
or, to fpcak more properly, for mere Forms of
Speech, which mean nothing, and are of no ufe
to Mankind.
.
II. Words are Signs: they do or mould (land
for Ideas ; which fo far as they fugged they are
fignificant. But Words that lugged no Ideas are
infignincant. He who annexeth a clear Idea to
every Word he makes ufs of fpeaks Senfe : buc
where fuch Ideas are wanting, the Speaker utters
Nonienfe,
PHILOSOPHER. 337
Nbnferife. In order therefore to know whether any DIAL.
Man's Speech be fenfelefs and infignificant, we have VII.
nothing to do but Jay afide the Words and con-
Fider the Ideas fuggefted by them. Men, not be-
ing able immediately to communicate their Ideas
one to another, are obliged to make ufe of fen 2-
ble Signs or Words ; the life of which is to raife
thofe Ideas in the Hearer, which are in the Mind
of the Speaker: and if they fail of" this End
they ferve to no Purpofe. He who really thinks
hath a Train of Ideas fucceedir.g each other and
connected in his Mind : and when he expreficth
himfelf by Difcourfe, each Word fuggefts a di
tinct Idea to the Hearer or Reader ; who, by that
means hath the fame Train of Ideas in his, which
was in the Mind of the Speaker or Writer. As
far as this Effect is produced, fo far the Difcourfe
is intelligible, hath Senfe and Meaning. Hence it
follows, that whoever can be fuppofed to under-
ftand what he reads or hears, mud have a Train
of Ideas raifed in his Mind, correfpnndent to 1
the Train of Words read or heard. Thefe plain
Truths, to which Men readily affent in Theory,
are but little attended to in Practice, ?.nd there-
fore deferve to be enlarged on and inculcated
however obvious and undeniable. Mankind are
generally averfe from thinking though apt enough
to entertain Difcourfe either in thernfelves or others :
the Effect whereof is, that their Minds^re rather
ftored with Names than Ideas, the Huslcbf Sciercs
rather than the Thing. And yet thefe Words
without Meaning do often make Diftinclions of
Parties, the fubject Matter of their Difputes,
and the Object of their. Zeal. This is the moll
general Caufe of Error, which doth not in-
fluence ordinary Minds alone, but even theft
who pafs for acute and learned Philofophcrs are
Z often
338 THE MINUTE
DIAL, often employ 'd about Names inftead of Things or
VII. Ideas, and are fuppofed to know when they only
v -V- ' pronounce hard Words without a Meaning.
III. Though it is evident that, as Knowledge
is the Perception of the Connexion or Difagree-
ment between ideas, he who doth not diftinctly
perceive the Ideas marked by the Terms, fo as to
form a mental Propofitton anfwering to the Ver-
bal, cannot poffibly have Knowledge : No more
can he be faid to have Opinion or Faith which im-
ply a weaker A (Tent, but ft ill it muft be to a Pro-
pofition, the Terms of which are underftood as
clearly, although the Agreement or Difagree-
ment of the Ideas may not be fo evident, as
in the Cafe of Knowledge. I fay, all Degrees
of Afient whether founded on Reafon or Authority,
more or lefs cogent, are internal Ads of the Mind
which alike terminate in Ideas as their proper Ob-
ject: without which there can be really no fuch
thing as Knowledge, Faith, or Opinion. We
may perhaps raife a Duft and Difputc about Tenets
purely verbal : but what is this at bottom more than
mere Trifling ? All which will be eafily admitted
with refpect to Human Learning and Science j
wherein it is an allowed Method to expofe any
Doctrine or Tenet by dripping them of the Words,
and examining what Ideas are underneath, or whe-
ther any Ideas at all ? This is often found the
fhorteft way to end Difputes, which might other-
wife grow and multiply without end, the Litigants
neither underftanding one another nor themfelves.
It were needleis to illustrate what mines by its own
Light, and is admitted by all thinking Men.
My Endeavour (hall be only to apply it in the
prefcnt Cafe. I iuppofe I need not be at any
pains to prove, that the iiinie Rules of Reafon and
good
PHILOS6tHt R* 239
good Senfe which obtain in all other Subjects ought D IAI.
to take place in Religion. As for thofe who con- VJI.
fider Faith and Reafon as two diftinft Provinces, < - v *
and would have us think good Senfe has nothing
to do where it is moft concerned, I am refolved
never to argue with fuch Men, but Jeave them in
quiet poflefiion of their Prejudices. And now, for
the particular Application of what I have laid, I
fhall not fingle out any nice difputed Points of
School Divinity* or thofe that relate to the Na-
ture and Eflence of God, which being allowed in-
finite you might pretend to fcreen them, under
the general Notion of Difficulties attending the
Nature of Infinity.
TV. Grace is the main Point in the Chriftian
Difpenfation, nothing is oftner mentioned or
more confidered throughout the New Teftament ;
wherein it is reprefented as fomewhat of a very
particular Kind, diltin6l from any thing revealed to
the Jews, or known by the Light of Nature. This
fame Grace is fpoken of as the Gift of God, as
coming by Jefus Cbrift, as reigning, as abound-
ing, as operating. Men are faid to fpeak through
Grace, to believe through Grace. Mention is made
of the Glory of Grace, the Riches of Grace, the
Stewards of Grace. Chriftians are faid to be
Heirs of Grace, to receive Grace, grow in Grace,
be ftrong in Grace, to (land in Grace, and to fall
from Grace. And laitly, Grace is faid to juftify
and to fave them. Hence Chriftianiry is (bled
the Covenant or Difpenfation of Grace. And it is
well known that no Point hath created more Con-
troverfy in the Church than this Doctrince of
Grace. What Difputes about its Nature, Extent, and
Effccls, about univerlal, efficacious, fufficienr, pre-
venting, irrefiftible Grace, have employ'd the Pens
Z 2 of
THE MINUTE
of Proteftant as well as Popifli Divines, of Janfenifi*
and MoliniftS) of Lutherans^ Cahinifts, and Armi-
nians t as I have not the lead Curiofity to know,
fo I need not fay. It fuffice'th to obferve, that
there have been and are ftill fubiifting great Con-
tefts upon thefe Points. Only one thing I fhould
defire to be informed of, to wit, What is the clear
and diftinct Idea marked by the Word Grace ?
I prefume a Man may know the bare meaning of
a Term, without going into the Depth of all
thole learned Inquiries. This furely is an eafy
Matter, provided there is an Idea annexed to
fuch Term. And if there is not, it can be neither
the Subject 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 Senfe, either for Beauty, or
Favour, I can eafily underftand. But when it
denotes an active, vital, ruling Principle, influenc-
ing and operating on the Mind of Man, diftinct
from every natural Power or Motive, I profefs
myfelf altogether unable to underftand it, or frame
any diftinct Idea of it : and therefore I cannot af-
fcrnt to any Propofirion concerning it, nor confe-
quently have any Faith about it : and it is a felf-
evident Truth, That God obligeth no Man to
Impofiibilities. At the Rcqueft of a Philofophical
Friend, I did Cull an Eye on the Writings he
fhew'd me of fome Divir.es, and talked with
others on this Subject, but afor all I had read or
heard could make nothing of if, having always
found whenever 1 laid afide the Word Grace, and
looked into my own Mind, a perfect Vacuity or
Privation of all Ideas. And, as I am apt to
think Mens Minds and Faculties are made much.
PHILOSOPHER. 3 4 r
'
alike, I fufpect that other Men, if they examined DIAL.
what they call Grace with the lame Exactnefs and VII.
Indifference, would agree with me that there was v - Y -^
nothing in it but an empty Name. This is non
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 reputed necefiary Ar-
ticles 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 ads, mov^s, and determines, taking their
Ideas from corporeal 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 incomprehenfible,
which is a manifeft 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
diftindly, perceive, afTent, and form Opinions
about the one, it will by no means follow that we
can do fo of the other. Thus it comes to pafs,
that a clear fenfible Idea of what is real produ-
ceth, or rather is made a Pretence for, an imagi-
nary fpiritual Faith that terminates in no Object ;
a thing impoffible ! For there can be no Affcnt
where there are no Ideas t and where there is no
AfTent there can be no Faith : And what cannot
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, lean never think it is to do things
impofliblc. Let us then inquire what it is ? and
fee if we can make Senfe of our daily Practice.
Z 3 Words,
342 THE MINUTE
DIAL. Words, it is agreed, are Signs : it may not there-
VII, fore be amifs to examine the Ufe of other
Ur-v"*" 1 ' Signs, in order to know that of Words. Couni
ters, for Inftance, at a Card -Table are ufed, not
for their own fake, but only as Signs fubftituted for
Money, as Words are for Ideas. Say now, Al-
ciphron, is it neceffary every time thele Counters
are ufed throughout the whole Progrefs of a
Game, to frame an Idea of the diftinct Sum or
Value that each reprefents ? ALC. By no means:
it is fufficient the Players at firrt agree on their re-
fpective Values, and at laft fubftitute tiiofe Values
in their ftead. EUPH. And in cafting up a Sum,
where the Figures ftand for Pounds, Shillings, and
Pence, do you think it necefiary, throughout the
whole Progrefs of the Operation, in each Step to
form Ideas of Pounds, Shillings, and Pence ?
ALC. I do not, it will iuffice if in the Conelufion
thofe Figures direct our Actions with refpect to
Things. EUPH. From hence it feems to fol-
low that Words may not be infignirkant, although
they fhould not, every time they are ufed, excite
the Ideas they fignify in our Minds, it being fuffi-
cient, that we have it in our Power to fubftitutc
Things or Ideas for their Signs when there is
Occafion, It feems alfo to follow, that there may
be another Ufe of Words, befides that of marking
and fuggefting diftinct Ideas, to wit, the influenc-
ing our Condu6t and Actions; which may be
done either by forming Rules for us to act by, or
by raifing certain Paflions, Difpoficions, and Emo-
tions in our Minds. A Difcourfe, therefore, that
directs how to act or excites to the Doing or For-
bearance of an Action may, it feems, be ufeful and
fignirkant, although the Words whereof it is com-
pofcd fhould not bring each a diftinct Idea into our
Minds. ALC. It feems fo. EUPH. Pray tell me,
Aid-
PH ILO S O PH E R.
Alriphron, is not an Idea altogether inactive ?
It is. EU P IL An Agent therefore, an active
Mind, or Spirit cannot be an Idea or like an
Idea. Whence it mould feem to follow, that thofe
Words, which denote an active Principle, Sou!, or
Spirit, do not, in a ftrict and proper Senie, ftand
for Ideas : And yet they are not infignificant nei-
ther : fince I underftand what is fignified by the
Term /, or myfelf, or know what it means al-
though 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 underftand, or
know what is meant by, the Terms myfelf, /F"///,
Memory, Love, Hate, and fo forth, although, to
fpeak exactly, thefe Words do not fuggeft (b many
diftinct Ideas. AL C. 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
abftract Ideas. ALC. Will you not allow then that
the Mind can abftract ? EUPH. I do not deny it
may abftract in a certain Senfe ; inafmuch as thofe
Things that can really exift, or be re&lly perceived
afunder, may be conceived afunder, or abstracted 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 abftract general Ideas, which appear to be
impoffible. ALC. And yet it is a current Opinion,
that every fubftantive Name marks out and exhi-
bits to the Mind one diftin6t Idea feparate from all
others. EUPH. Pray, Alciphron, is not the
Word Number fuch a fubftantive Name ? ALC.
* See the Principles of Human KnovdeJge. Set?. 135. W
the Intndu&ian. Se&. 20.
Z 4 It
THE MINUTE
It is. EUP H. Do but try now whether you
can frame an Idea of Number in abftract exclut
five of all Signs, Words, and Things numbered.
J profefs, for my own part, I cannot. ALC.
Can it be fo hard a Matter to form a fimple Idea
of Number, the Object of a moil evident de
monftmble Science ? Hold, let me fee, if I can't
abftradb the Idea, of Number, from the numeral
Names and Characters, and all particular numera-
ble Things. Upon which Alcipbron paufed a
While arid then laid : To confefs the Truth I do
not find that lean. EUPH. But though, it
feems, neither ypu nor I can form diftin6t fimple
Ideas of Number, we can neverthelefs.make a very
proper and. fignificant Ufe of numeral Names.
They direct us in the Difpofition and Manage-
ment of our Affairs, and are of fuch neceffary Ufe,
that we mould not know how to do without
them. And yet, if other Mens Faculties may
be. judged of by mine, to attain a precife fimple
abftract Idea of Number, is as difficult as to
comprehend any Myftery in Religion.
JOJ^v r rt
VI. But to come to your own Inftance, let us
examine what Idea we can frame of Force abftract-
ed from Body, Motion, and outward fenfible Ef-
fects. For myfdf, I do not find that I have or
can have any.. fuch Ijica. ALC. Surely every
one knows what i.s meant by Force. EUPff. And
yet I queflion whether every one can form a
clftinct Idea of Force. Let me intreat you, Al*
cipbron, be not amufcd by Terms, lay afide the
Wi rd Furce^ and exclude every other Thing from
your Thoughts, and then fee what precife Idea
i have of. Force. ALC. Force is that in
lies which produceth Motion and other fenfible
.fts. EUPH. It is then fomcthing diftinft
fron ]
PHILOSOPHER. 345
from thofc Effects. ALC. It is. EUPH. Be DIAL.
pleafed now to exclude the Confideration of its VII.
Subject and Effects, and contemplate Force itfelf
In its own precife Idea. ALC. I profefs I find it
no fuch eafy Matter. E UP H, Take your own
Advice, and fhut your Eyes to aflift your Medita-
tion. Upon this Alciphron having clofed 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 Mens Minds and Faculties
being made much alike, we may fuppofe others
have no more an Idea of than we. ALC. We may.
EUPH. But, notwithstanding all this, it is certain
there are many Speculations, Reafonings, and Dif-
putes, refined Subtilities and nice Dittinctions about
this fame Force. And to explain its Nature, and
diftinguifh the feveral Notions or Kinds of it, the
Terms, Gravity^ ReaRion, vis inertia, vis infita^ vis
impreffa^ vis mortua, vis viva, impetus, momentum^,
JblicitatiO) conatus, and divers other iuch like Ex-
preffions have been ufed by learned Men : and no
fmall Controverfies have arifen about the Notions or
Definitions of thefe Terms. It has puzzled Men
to know whether Force is fpi ritual or corporeal,
whether it remains after Action, how it is tranf-
ferred from one Body to another. Strange Para-
doxes have been framed about its Nature, Proper-
ties, and Proportions : For inftance, that contrary-
Forces may at once fiibfift in the fame quiefcenn
Body : That the Force of Percuffion in a fmall
Particle is infinite : For which, and other Curi-
ofities of the fame fort, you may confult Borellus
de vi perciffionis, the Lezioni Academiche of 1'orricelli^
the Exerci cations of Hermanns^ and other Writers.
It is well known to the learned World, what a
jppntroverfy hath been carried on between Mathe-
maticians,
34.6 THE MINUTE
DIAL, maticians, particularly Monfieur Leitmife. and Mon*
VII. fieur Papin in the Leipjic AEla Eruditorum, about
VM^V'^ the Proportion of Forces : whether they be each to
other in a Proportion compounded of the fimple
Proportions of the Bodies and the Celerities, or in
one compounded of the fimple Proportion of the
Bodies and the duplicate Proportion of the Ce-
lerities ? A Point, it feems, not yet agreed : as in-
deed the Reality of the Thing itfelf is made a
Queftion. Leibnitz diftinguifheth between the tiifas
elementaris and the impetus^ which is formed by a
Repetition of the nifus elementaris, and feems to
think they do not exift in Nature, but are mad
only by an Abstraction of the Mind. The fame
Author treating of original, active Force, to illuf-
trate his Subject hath Recourfe to the fubftantial
Forms and Eittelecbeia of Ariftolle. And the in-
genious lorricelli faith of Force and Impetus^ tha
they are fubtile Abftractsand fpirituol Quinteflences :
and concerning the momentum and the Velocity of
heavy Bodies tailing, he faith they are un certo che
and unn&nfo cbe, that is in plain EngHJh\ie. knows
not what to make of them. Upon the whole
therefore, may we not pronounce, that excluding
Body, Time* Space, Motion and all its fenfibie
Meafures and Effects, we (hall 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
riiere are very evident Propofitions or Theorems
relating to Force, which contain ufeful Truths :
for inftance, that a Body with conjunct Forces de-
fcribes the Diagonal of a Parallelogram, in the
fame time that it would the Sides with feparate. Is
*ot this a Principle of very extenfive Ufe ? Doth
not the Doctrine of the Corapoficion and Refolution
of
PHILOSOPHER. 347
of Forces depend upon it, and in Ccnfequence DJAL.
thereof, numberrefs Rules and Theorems directing V1L
Men how to act, and explaining Phenomena ^"V^-'
throughout the Mechanics and mathematical Phi-
lofophy? And if, by confidering this Doctrine of
Force, Men arrive at the Knowledge of many In-
ventions in Mechanics, and are taught to frame
Engines, by means of which Things difficult and
otherwise impofiible may be performed -, and if
the fame Doctrine, which is fo beneficial here be-
low, ferveth allb as a Key to difcover the Nature of
the Celeitial Motions; Hull we deny that it is of
Ufe, either in Practice or Speculation, becaufe we
have no diftinct 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, Perplexities, Diverfity of Nor
tions and Opinions about the one, fo there are about
the other alib : if we can form no precise diftinct
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 pcffibly divers true and
ufeful Propofitions concerning the one as well as the
other ? And that Grace may for ought you know-
be an Object of our Faith, and influence our Life
and Actions, as a Principle destructive of evil
Habits and productive of good ones, although we
cannot attain a diftinct: Idea of if, feparate or ab-
frracted from God the Author, from Man the
Subject, and from Virtue and Piety its Effects ?
.
VIII. Shall we not admit the fame Method of
arguing, the fame Rules of Logic, Reafon, and
good Senfe to obtain in Things Spiritual and Things
Corporeal, in Faith and Science ? and fhall we not
ule the fame Candor, and make the fame Allow-
ances in examining the Revelations of God and the
Inventions
THE MINUTE
Inventions of Men? For ought I fee, that Pnilo-
fopher cannot be free from Bias and Prejudice, or
be faid to weigh Things in an equal Balance, who
fh?.ll maintain the Doctrine of Force and reject that
of Grace, who mall 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 Maxim, that the fame Logic, which
obtains in other Matters, mud be admitted in Re-
ligion. LTS. I think, jflcipbfon, it would be more
prudent to abide by the Way of Wit and Humour,
than thus to try Religion by the dry Teft of
Reafon and Logic. ALG. Fear not: by all the
Rules of right .Reafcn, it is abfolutely impofiible
that any Myftery, and lead of all the Trinity,
fliould really be the Object of Man's Faith. EUPH.
I do not wonder you thought fo, as Jong as you
maintained that no Man could afTent to a Pro-
pofition without perceiving or framing in his Mind
diftinct Ideas marked by the Terms of it. But
although Terms are Signs, yet having granted
that thofe Signs may be fignificant,, though they
fhould not fugged Ideas reprelented by them, pro-
vided they ferve to regulate and influence our Wills,
PafTions, or Conduct:, you have confequemly grant-
ed that the Mind of Man may aOent to Propofi-
tions containing Rich Terms, when it is fo directed
or affected by them, notv/ithftanding it fhould not
perceive diftinct Ideas marked by thofe Terms.
Whence it ftems to follow, that a Man may believe
the Doctrine 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 abftract or diftinct Ideas of Trinity, Subftance,
or Perfonality, provided, that this Doctrine of a
Creator
PHILOSOPHER.
Creator, Redeemer, and Sanctifier makes proper
Impreflions on his Mind, producing therein, Love,
Hope, Gratitude, and Obedience, and thereby
becomes a lively operative Principle influencing his
Life and Actions, agreeably to that Notion of faving
Faith which is required in a Chriftian. This, I fay
whether right or wrong, feems to follow from your
own Principles and Concefiions. But for further
Satisfaction, it may not be amifs to inquire, whether
there be any Thing parallel to this Chriftian Faith
in the Minute Philofophy. Suppofe a fine Gentle-
man or Lady of Fafhion, who are too much em-
ployed to think for themfelves, and are only Free-
thinkers at lecond hand, have the Advantage of
being betimes initiated in the Principles of your
Sect, by converfing with Men of Depth and Ge-
nius, 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 pofiible for
fuch Perfons to yield their Affent to either of thefe
Propositions ? AL C. I will not. EUPH And
may not iuch their Affent be properly called Faith?
ALC. It may. EUPH. And yet it is poffible, thofe
Difciples of the Minute Philofophy may not dive
fo deep, as to be able to frame any abftract, or
precife, or any determinate Idea whatfoever, either
of Fate or of Chance. ALC. This too I grant.
EUPH. So that according to y6u, this fame
Gentleman or Lady may be faid to believe or have
Faith, where they have not Idea?. ALC. They
may. EUPH. And may not this Faith or Per-
fuafion produce real Effects, and mew itfelf in the
Conduct and Tenor of their Lives, freeing thesn
from the Fears of Superftition, and giving them
a true Relifh of the World, with a noble Indolence
or Indifference about what conu's afrer. ALC. It
may. EUPH, And may no: Chriftians, with
equil
350 THE Mi NUT ft
DIAL, equal Reafon, be allowed to believe the Divinity of
VII. our Saviour, or that in him God and Man make
* v ~> one Perfon, and be verily perfuaded thereof, fo
far as for fuch Faith or Belief to become a real Prin-
ciple of Life and Conducl ? inafmuch as by virtue
of fuch Perfuafion they fubmic to his Government,
believe his Dodrine, aad praftife his Precepts, al-
though they frame no abftraft Idea of the Union
between the Divine and Human Nature ; nor may
be able to clear up the Notion of Perfon to the
Contentment of a Minute Philofqpher. To me it
feems evident, that if none but thofe who had
nicely examined, and could themielves explain, the
Principle of Individuation in Man, or unty the
Knots and anfwer the Objections, which may be
raifed even about Human Perfonal Identity, would
require of us to explain the Divine Myfteries, we
fhould not be often called upon for a clear and
diitind: Idea of Perfon in relation to the Trinity.,
nor would the Difficulties on that Head be often
objected to our Faith. ALC. Methinks, there is
tip fuch My fiery in Perfonal Identity. EUPPL
Pray in what do you take it to confift ? A L C. In
Confcioufnefs. LUPH. W hatever is poffible may
be fuppofed. ALC. It may. EUPH. We will
fuppoie now (which is poffible in the Nature of
Things, and reported to be Fa<5r.) that a Perfon,
through forae violent Accident or Diftemper,
mould fall into fuch a total Oblivion, as to lofe all
Conlcioufnefs of his paft Life, and former Ideas.
I ask, is he not fr.il! 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 impoflible, though
a Man perhaps may -, but then he becomes another
Perfon. In the fame Perfon, it mud be owned,
feme old Ideas may be loft, and fome new ones got :
buc
PHILOSOPHER. 351
but a total Change is inconfiftent with Identity of DIAL.
Perfon. EUPH. Let us then fuppofe that a Perfon VI f.
hath Ideas and is confcious during a certain Space
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 Tinw, 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 fuppoic
him to lofe the Remainder of the Ideas acquired in
the Firft, and to get new ones in their (lead, which
are retained in C, together with thofe acquired hi
the fecond Part of Time. Is this a poflible fair
Suppofition? ALC. It is. EUPH. Upon thefe
PremifTes I am tempted to think, one may demon-
ftrate, that Perfonal Identity doth not confift in
Confcioufnefs. ALC. As how ? EUPH, You ihall
judge; but thus it ieerns to me. The Perfons in
A and B are the lame, being confcious of commorr
Ideas by Suppofmon. 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, J^W
conveniunt uni tertio coirveniunt inter fe. But the
Perfon in C hath no Idea in common with the Per-
fon in A. Therefore Perfonal Identity doth not
confift in Confcioufnefs. What do you think, Al-
cipbron, is not this a plain Inference ? dLC. I tell
you what I think : You will never afllft my Faith,
by puzzling my Knowledge.
IX. EUPH. There is, if I miftake not, a Prac-
tical Faith, or AfTenr, which fheweth itfelf in the
Will and A&ions of a Man, although his Under-
ftanding
THE MINUTE
(landing may not be furnifhed with
precife, diftin<5t Ideas, whichj whatever a Phi-
Jofopher may pretend, are acknowledged to be above
the Talents of common Men ; among whom,
neverthelefs, may be found, even according to your
own Concefiion, many Inftances of fuch practical
Faith, in other Matters which do not concern Re-
ligion. What fliould hinder therefore, but that
Doctrines relating to Heavenly Myfteries, might
be taught in this faving Senfe to vulgar Minds,
which you may well think incapable of all teaching
and Faith in the Senfe you fuppofe. Which mil-
taken Senfe, faid Crito, has given occafion to much
profane and mifapplied Rallery. Bat all this may
veryjuftly be retorted on the Minute Philofophers
themfelves, who confound Scholafticifm with
Chriftianity, and impute to other LVIen thofe Per-
plexities, Chimaeras, and inconfiftent Ideas, which
are often the Workmanlhip of their own Brains,
and proceed from their own wrong way of Think-
ing. Who doth not fee that fuch an ideal abftracl:-
ed Faith is never thought of by the Bulk of Chrif-
tians, Husbandmen, for inftance, Artifans, or Ser-
vants ? Or what Footfteps are there in the holy
Scripture to make us think, that the Wiredrawing
of abftract Ideas was a Task injoined either Jews
or Chriftians ? Is there any thing in the Law or the
Prophets, the Evangelifts or Apoftles, that looks
Jike it? Every one, whofe Understanding is not
perverted by Science falfly fo called, may fee the
faving Faith of Chriftians is quite of another Kind,
a vital operative Principle, productive of Chanty
and Obedience. ALC. What are we to think then
of the Difputes and Decifions of the famous Council
of Nice, and fo many fubfequent Councils ? What
was the Intention of thofe venerable Fathers the
Homooufians and the Homtioufians ? Why did they
dif-
ILOSOPHER. 3 1^3
difturb themfelves and the. World with hard Words, DIAL.
and fubtile Controverfies ? CR1. Whatever their VII.
Intention was, it could not be to beget nice ab- v Y~-'
ftracted Ideas of Myfteries in the Minds of com-
mon Chriftians, this being evidently impofBblc :
Nor. doth jt appear that the Balk of Chriftian Men
did in thofe Days think it any part of their Duty,
to lay afide the Words, fhut their Eyes, and frame
thofe abftract 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 feem?, that, whatever was
the Source of thofe Controveriies, and howfoever ^
they were managed, wherein human Infirmity rr.uft
be fuppofed to have had its Share, the rmin End
was not, on either fide, to convey preci'e pofitive
Ideas to the Minds of Men, by the ufe of thofe
conteiled Terms, but rather a negative Senft, tend-
ing to exclude Polytheifm on the one hand, and
Sabellianifm on the other *. ALC, But what fhall
we fay to fo many learned and ingenious Divines,
who from time to time have obliged, the World
with new Explications of Myfteries, \vho, having
themfelves proftfifedly laboured to acquire accurate
Ideas, would recommend their Difcoveries and
Speculations 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 explain what neither Pt'/fr.nor i } aul thought
lt neceflary to be explained ?f' And it mud be
owned, that the Explication of Myfteries. in Di-
vinity, allowing the Attempt as fruitlels as the
Purfuit of the Philofopher's Stone in Chymiftry, or
the Perpetual Motion in Mechanics, is no more
* Vid. Sozomen. 1. 2. c. 8. -f- Hieronym. ad Pam-
niachiarn & Occar.um dc erronbus.Crigeuis.
A a than
354 THE MINUTE
^IAL. than they, chargeable on the Profeffion itfelf, but
V,I. only on the wrongheaded Profdfors of it.
X. It feems, that what hath been now faid may
he applied to other Myfteries of our Religion.
Original Sin, for Inftance, a Man may find it im-
pofliblc to form an Idea of an abftracl, or of the
manner of its Tranfmiflion, and yet the Belief
thereof may produce in his Mind a falutary Senfe
of his own Unworthinefs, and the Goodnefs of his
Redeemer : from whence may follow good Habits,
and from them good Aclions, the genuine Effects
of Faith : which confidercd in its true Light, is a
Thing neither repugnant nor incomprehenfibie, as
fame Men would ptrfuade us, but iuited even to
vulgar Capacities, placed in the Will and Affcdtions
rather than in the Underitanding, and producing
holy Lives, rather than fubtile Theories. Faith,
I fay, is not an indolent Perception, but an operative
Perfuafion of Mind, which ever worker.ii fome
fuitabJe Action, Difpoficion, or Emotion in thofe
who have it : as it were eafy to prove and illuftrate
i .y innumerable Inftances taken from human Affairs.
And, indeed, while the Chriftian Religion is con-
fidercd us an Infticution fitted to ordinary Minds,
rathe? than to the nicer Talent, whether improved
or puzzled, of' fpcculative Men , and our Notions
about Faith are accordingly taken from the Com-
merce of the World, and Practice of Mankind,
rather than from the peculiar Syftcms of Refiners ;
it will, I think, be no difficult Matter to conceive
and juftify the Meaning and Uie of our Belief of
Myfteries, againft the moft confident AfTcrtions and
Objections of the Minute Philolbphers, who are
eafily to be caught in thofe very Snares, which they
have fpun and fpread for others. And that Hu-
mour of Controversy, the Mother and Nurfe of
rM Herefies,
PHILOSOPHER. 3 5 $
Herefies, would doubdefs very much abite, if ic DIAL.
was confidered that things are to be rated, not by VII.
the Colour, Shape, or Scamp, fo truly as by the < -v"- -
Weight. If the Moment of Opinions had been
by ibme litigious Divines made the Meafure of
their Zeal, it might have fpared much Trouble
both to themfelves and others. Certainly one that
takes his Notions of Faith, Opinion, and Aflenc
from common Scnfe, and common Ufc, and has
maturely weighed the Nature of Signs and Lan-
guage, will not be fo apt to controvert the Word-
ing of a Myftery, or to break the Peace of the
Cnurch, for the Jake of retaining or rejecting a
Term. But, to convince you, by a plain Inftance,
of the efficacious necefiary Ufe of Faith without
Ideas: we will fuppofe a Man of the World, a
Minute Philosopher, prodigal and rapacious, one
of large Appetites and narrow Circumrlances, who
ihall have it in his Power at once to ieize upon a
great Fortune by one villanous Act, a Tingle Breach,
of Truft, which he can commit with Impunity and
Secrecy : Is it not natural to fuppoie him arguing
in this manner? All Mankind in their Senfes pur-
fue their Interelr. The Interefts of this prefent
Life are either of Mind, Body, or Fortune. If I
commit this Fact my Mind will be eafy (having
nought to fear here or hereafter) my bodily Pleafures
will be multiplied, and my Fortune enlarged. Sup-
pofe now, one of your refined Theorilts talks to
him about the Harmony of Mind and Affections,
inward Worth, Truth of Character, in one word,
the Beauty of Virtue j which is the only Interefthe
can propofe, to turn the Scale againtt all other
fccular interefts and fenfual Pleafures ; would it not,
think you, be a vain Attempt? I lay, ki fuch a
Juncture what can the moft plaulihle and refined
Philofophy of yonr Sect offer, to difiuade fuch a
A a 2 Man
THE MINUTE
Man from his Purpofe, more than afiuring him that
the abftracted Delight of the Mind, the Enjoy-
ments of an interior moral Senfe, the To xaXcv are
what conftitute his true Intereft ? And what Effect
can this have on a Mind callous to all thofe things,
and at the fame time ftrongly affected with a Senfe
of corporeal Pleafures, and the outward Intereft, Or-
naments, and Conveniencies of Life? Whereas that
very Man, do but produce in him a fincere Belief
of a future State, 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 mail neverthelefs, by virtue of fuch Belief, be
withheld from executing his wicked Project : and
that for Reafons which all Men can comprehend,
though no body can the Object of them. I will
allow the Points infixed on by your refined Moralifts
to be as lovely and excellent as you pleafe to a
reafonable, reflecting, philofophical Mind. But I
will venture fay, That, as the World goes, few, very
few, would be influenced by them. We fee, there-
fire, the neceflfary Uie as well as the powerful
EfFtds of Faiih, even where we have not Ideas.
^\..ALC. It feerns, ..Eupbraxor and you would
periuade me into an Opinion, that there is nothing
fo fingularly abfurd as we are apt to think, in the
Belief, of Myfteries: and that a Man need not re-
nounce his Rcafon to maintain his Religion. But
if this were true, how comes it to pafs, that, in pro-
portion as Men abound in Knowledge, they dwindle
in Faith? EUPH. O A'cipbrcn, I have learned from
yoi, that there is nothing like going to the Bottom
of things, and analyfing them into their firft Prin-
f' )les. 1 (hall therefore make an Eflay of this
ethod, for clearing up the Narure of Faith : with
wftat Succefs I fli.:li leave you to determine : for I
dare
P"* "
HILOSOPHER.
dare not pronounce myfelf on my own Judgment,
whether it be right or wrong: But thus it fcems to
me. The Objections made to Faith are by no
means an Effect of Knowledge, but proceed rather
from an Ignorance of what Knowledge is : which
Ignorance may poflibly be found even in thofe who
pafs for Matters of this or that particular Branch
of Knowledge. Science and Faith agree in this,
that they both imply an Aflent of the r.-'ind : And,
as the Nature of the firft is mod clear and evident,
it mould be firft considered in order to caft a Light
on the other, To trace things from their Original,
it feems that the human Mind, naturally furnilhed
with the Ideas of things particular and concrete,
and being defign'd, 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 Theorems to direct her
Operations in this Purfuit : the fupplying which
Want is the true, original, reafonable End of ftudy-
ing the Arts and Sciences. Now thefe Rules be-
ing general, it follows, that they are not to be
obtained by the mere Confederation of the original
Ideas, or particular Things, but by the means of
Marks or Signs, which, being fo far forth univer-
fal, become the immediate Inftruments and Ma-
terials of Science. It is not therefore by mere
Contemplation of particular Things, and much Ids
of their abrtract general Ideas, that the Mind makes
her Progrefs, but by an appofite Choice and skilful
Management of Signs : For inftance, Force and
Number, taken in concrete with their Adjunct?,
Subjects, and Signs, are what every one knows :
and confidered in abftract, fo as making precile
Ideas of themfelves, they are what no body can
comprehend. That their abftract Nature, there-
fore, is not the Foundation of Science, is plain :
A a 3 And
358 THE MINUTE
DIAL. And that barely confidering their Ideas in concrete,
VII. is not the Method to advance in the refpective Sci-
ences, is what every one that reflects may fee ;
nothing being more evident, than that one, who
can neither write nor read, in common Ufe under-
llands the Meaning of Numeral Words, as wel
the belt Philofopher or Mathematician.
XII. But here lies .the Difference : the one who
underftands the Notation of Numbers, by means
thereof is able to exprefs briefly and diftinctly all
the Variety and Degrees of Number, and to per-
form 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
evident, fo it is no lefs evident, that the performing
them depends on the Aptnefs of the Notation. If
we fuppofe rude Mankind without the Ufe of
Language, it may be prefumed, they would be ig-
norant of Arithmetic : But the Ufe of Names, by
th:i Repetition whereof in a certain Order they
might exprefs endlefs Degrees of Number, would
be the firit Step towards that Science. The next
Step would be, u devife proper Marks of a per-
manent Nature, and vifible to the Eye, the Kind
and Order whereof mutt be chofe with Judgmenr,
and accommodated to the Names. Which Mark-
ing or Notation would, in proportion as it was ape
and regular, facilitate the Invention and Application
of general Rules, to affift the Mind in reafbning
and judging, j n extending, recording, and com-
municating its Knowledge about Numbers: in
which Theory and Operations, the Mind is im-
mediately occupied about the Signs or Notes, by
iViciliaticn of. which it is- directed to act about
Tilings, or Number in concrete (as the Logicians
call i:) without ever confiderifig the fimplc, abftract,
intellectual,
PHILOSOPHER. 359
intellectual, general Idea of Number. The Signs, DIAL-
indeed, do in their Ufe imply Relations or Propor- VII.
tions of Things : but thefe Relations are not ab- > - v
draft general Ideas, being founded in particular
Things, and not making of themfelves di'tinct
Ideas to the Mind, exclufive of the particular Ideas
and the Signs. I imagine one need not think much
to be convinced, that the Science of Arithmetic, in
its Rife, Operations, Rules and Theorems, is alto-
gether converfant about the artificial Ufe of Signs,
Names, and Characters. Thefe Names and Cha-
racters are univerfal, inafmuch as they are Signs.
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 Characters will be more ufcful, thefimpler they
are, and the more aptly they exprefs this Analogy.
Hence the old Notation by Letters was more ufeful
than Words written at length : And the modern
Notation by Figures, expreffing the Progreffion or
Analogy of the Names by their fimple Places, is
much preferable to that for Eafe and Expedition,
as the Invention of Algebraical Symbols is to this
for extenfive and general Ufe. As Arithmetic ancj
Algebra are Sciences of great Clearnefs, Certainty,-
and Extent, which are immediately converfant
about Signs, upgn the skilful Ufe and Management
whereof they intirely depend, fo a little Attention
to them may poflibly help us to judge of the Pro-
grefs of the Mind in other Sciences , which, though
differing in Nature, Defign, and Object, may yet
agree in the general Methods of Prooi and In-
quiry.
XIII. If I miftake not, all Sciences, fo far as
they are univerfal and demontlrable by human
Rcafon, will be found converfam about Signs as
A a 4 their
360 THE MINUTE
DIAL, their immediate Object, though thefe in the Ap-
VII. plication are referred to Things : The Reaion
^ -v ' whereof is not difficult to conceive. For as the
jVlind is better acquainted with fome fort of Object?,
which are earlier offered to it, ftrike it more fen-
fibly, or are more eafily comprehended than others,
it feems naturally led to fubftitute thefe Objects for
fuch as are more fubtile, fleeting, or difficult to
conceive. Nothing, I fay, is more natural, than
10 make the Things we know, a Step cowards
thofe we do not know ; and to explain and reprc-
fcnt Things lefs familiar by others which are more
fo. Now, it is certain \ve imagine before we re-
flect: and we perceive by Senfe before we imagine :
and of all our Senfes the Sight is the mod clear,
diftinct, various, agreeable, and compreheufive.
Hence it is natural ,to affift Intellect by -Imagina-
tion, -Imagination by Senfe, and other Senfes by
Sight. Hence Figures, Metaphors, and Typts.
We illaftrate fpiritual Things by corporeal : we
fubftitute Sounds for Thoughts, and written Letters
for Sounds; Emblems, Symbols, and Hieroglyphics
for Things too obfcure to ftrike, 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
ior inch as are too fmall to be difcerned distinctly,
prefcnt Things for ablent, permanent for pcriih-
ing, and viable for invifible. Hence the Ule of
Models and Diagrams. Hence Lines are fubfti-
tuted for Time, Velocity, and other Things of
very different Natures. Hence we fpeak of Spirits
in a figurative Style, exprcfling the Operations of
the Mind by Allufions and Terms, borrowed from
jenfible Tilings, fuch as apprehend, conceive^ rcfeff,
tkfcourfi) and fuch like : And hence thole Allegories
which
PHI LO SOPH E R. 361
which illuflrate Things intellectual by Vifions exhi- DIAL.
bleed to the Fancy.- Plato, for inftance, repre- VII.
ferns the Mind prcfiding in her Vehicle by the
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 expreffing the Ten-
dency of the Mind towards the Divinity, as fhe
foars or is born aloft by two Inftincts like Wing?,
the one in the Intellect towards Truth, the other
in the Will towards Excellence, which Inftincts
moult or are weaken'd by fenfual Inclinations ;
expreffing alfo her alternate Elevations and Depref-
fions, the Struggles between Reafon and Appetite,
like Hcrfes that go an unequal Pace, or draw dif-
ferent ways, embarrafiing the Soul in her Pro-
grds to Perfection. I am inclined to think the
Doctrine of Signs a point of great Importance,
and general Extent, which if duly ccnfidered^
would caft no fmall Light upon Things, and af-
ford a juft and genuine Solution of many D^H-
culties.
-
XIV. Thus much, upon the whole, may be
faid of all Signs : that they do not always fuggeft
Ideas fignified to the Mind : that when they
fuggeft Ideas, they are not general abftract Ideas :
that they have other Ufes befides barely (landing
for and exhibiting Ideas, fuch as raifing proper
Emotions, producing certain Difpofitions or Ha-
bits of Mind, and directing our Actions in pur-
fuit of that Happineis, which is the ultimate End
and Defign, the primary Spring and Motive, that
fcts rational Agenrs at work : that Signs may im-
ply or fuggeft the Relations of Things; which Re-
huions, Habitudes, or Proportions as they cannot
be by us underftood .but by the help of Signs, fo.
being
THE MINUTE
being thereby expreffed and confuted they direct:
and enable us to act with regard to Things : that
the true End of Speech, Reafon, Science,
Faith, Affent, 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
Goods which may fometimes be obtained, noe
only although the Ideas marked are not offered
to the Mind, but even although there Ihould be
no Poffibility of offering or exhibiting any fuch
Idea to the Mind : for inftance, the Algebraic
Mark, which denotes the Root of a negative Square^
hath its Ufe in Logiftic Operations, although it be
impoffible to form an Idea of any fuch Quantity.
And what is true of Algebraic Signs, is alfo true
of Words or Language, modern Algebra being in
fa& a more fhort, appofite, and artificial Sort
of Language, and it being poffible to exprefs by
Words at length, though lefs conveniently, all the
Steps of an Algebraical Frocefs. And it muft becon-
feffed, that even the Mathematical Sciences thefn-
felves ? which above all others are reckoned the
moft clear and certain, if they are confidered,
not as Internments to direct our Practice, but as
Speculations to employ our Curiofity, will be found
lo fall fhort in many Inftances of thofe clear and
diftinct Ideas, which, it feems, the Minute Phi-
lophers of this Age, whether knowingly or igno-
rantly, expect and infift upon in the My aeries of
Religion.
XV. Be the Science or Subject what it will,
whenfoever Men quit Particulars for Generalities,
things Concrete for Attractions, when they forfake
practical Views,, and the ufeful Purpofes of Know-
ledge for barren Speculation, coafidering Means,
and
PHILOSOPHER. 363
and Inftruments as ultimate Ends, and labouring DIAL.
to obtain precife Ideas which they fuppofe indifcri- VII.
minately annexed to all Terms, they will be fure (/VNJ
to embarrafs themfelves with Difficulties and Dif-
pu'tes. Such are thofe which have fprung up in
Geometry about the Nature of the Angle of Con-
tact, the Doctrine of Proportions, of Indivifibles,
Inrinitefimals, and divers other Points; notwith-
ftanding all which, that Science 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 governs and directs the Actions of
Men, fo that by the Aid or Influence thereof
thofc Operations become juft and accurate, which
would other wife be faulty and uncertain. And frorri
a parity of Reafon, we fhoukl not conclude any
other Doctrines which govern, influence, or direct
the Mind of Man to be, any more than that, the
lefs true or excellent, becaufe they afford Matter
of Controverfy and ufelefs Speculation to curious
and licentious Wits: particularly thofe Articles of
our Chriftian Faith, which, in proportion as they
are believed, pcrfuade, and, as they perfuade, in-
fluence the Lives and Actions of Men. As to the
Perplexity of Con trad id ions and abstracted No-
tions, in all parts whether of Human Science or
Divine Faith, Cavillers may equally object, and
unwary Perfons incur, while the judicious avoid
it. There is no need to depart from the received
Rules of Reafoning to juftify the Belief of Chrif-
tians. And if any pious Men think otherwise, ic
may be fuppofed an Effect, not of Religion or of
Reafon, but only of human Weaknefs. If this
Age be fingularly productive of Infidels, I fhall
not therefore conclude it to be more knowing, but
only more prduming, than former Ages : And
their Conceit, I doubr, is net the Effect of Con*
fideration.
364 T HE MINUTE
DIAL, fideration. To me it feems, that the more tho-
VII. roughly and extenfively any Man mall confider
and lean the Principles, Object?, and Methods of
proceeding in Arts and Sciences, the more he will
be convinced, there is no Weight in thole plaufible
Objections that are made againll the Myfteries of
Faith, which it will be no difficult Matter for
him to maintain or juftify in the received Method
of arguing, on the common Principles of Logic,
and by numberlefs avow'd parallel Cafes, through-
out the feveral Branches of human Knowledge, in
all which the Suppofition of abftradt Ideas creates
the fame Difficulties. ALC. According to this
Doctrine, all Points may be alike maintained.
There will be nothing ablurd in Popery, not even
Tranfubflantiation. E UPJL Pardon me. This
Doctrine juftifies no Article of Faith which is
not contained in Scripture, or which is repugnant
to human Reafon, which implies a Contradiction,
or which leads to Idolatry or Wickednefs of any
kind: all which is very different from our noc
having adiftinct or an abftract Idea of a Point.
p
XVI. ALC. I will allow, Eitpbranor^ this
Reafoning of yours to have all the Force you
meant it mould have. I freely own there may be
Myfteries : that we may believe, where we do
fiot'underftand : and that Faith may be of ufe
although its Object is not diftinctly apprehended.
In a word, I grant there may be Faith and My-
fterie's in other things but not in Religion : And
that for this plain Reafon : becaufe it is abfurd to
fuppofe, there mould be any fuch thing as Reli-
gion : and if there be no Religion it follows there
cannot be Religious Faith or Myfteries. Religion,
it is evident, implies the Worfhip of a God,
wtych Worfhip fuppofeth Rewards and Punifh-
ments,
PHILOSOPHE R. 365
ments, which fuppofe Merits and Demerits, DIAL.
Actions good and evil, and thefc fuppoie hu- yj^
man Liberty, a thing impoffible : and confequently ^r^^/
Religion a thing built thereon muft be an unreafo-
nable abfurd 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 Structure of the World and the
Laws of Motion. Corporeal Objects ftrike on the
Organs of Senfe, whence enfues a Vibration in
the Nerves, which being communicated to the Soul
or Animal Spirit in the Brain or Root of the
Nerves, produceth therein that Motion called
Volition : And this produceth a new Determina-
tion in the Spirits, caufing them to flow into fucli
Nerves as muft neceiTarily by the Laws of Mecha-
nifm produce fuch certain Actions. This being
the Cafe, it follows that thofe things, which vul-
garly pafs for human Actions, are to be efteem-
ed Mechanical, and that they are falfly aicribed to
a free Principle, There is therefore no Founda-
tion for Praiie or Blame, Fear or Hope, Reward
or Punishment, nor confequently for Religion,
which, as I obferved before, is built upon and
fuppofeth thofe things. EU P H. You imagine,
jilcipbron, if I rightly underhand you, that Man
is a fort of Organ played on by outward Ob-
jects, which according to the different Shape and
Texture of the Nerves produce different Mu-
tions and Effects therein. A~LC. Man may, in-
deed, be fitly compared to an Organ : but a Pup-
pet is the very Thing. You muft know, that
certain Particles iffuing forth in right Lines from
all fenfible Objecls com pole fo many Rays, or Fila-
ments, which drive, draw, and actuate every part
of the Soul and Body of Man, juft as Threads or
Wires do the Joints of that little wooden MushinC
vulgarly
THE MINUTE
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 iubtlc
to be difcerned by any but a fugacious Free-thinker.
This admirably accounts for all thofe Operations,
which we have been taught to afcribe to a thinking
Principle within us. EUPH. This is an ingenious
Thought, and muft be of great Ufe in freeing
Men from all Anxiety about moral Notions, as ic
transfers the Principle of Action from the Human
Soul to things outward and foreign. But I have
my Scruples about it. For you Juppofe the Mind
in a literal Senfe to be moved, and its Volitions to
he mere Motions. Now, if another mould affirm,
as it is not impoffible fome or other may, that the
Soul is incorporeal, and that Motion 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
Soul to be corporeal, and aH her Acts to be but
fo many Motions. Upon this Suppofition, in-
deed, the Light wherein you place human Nature
is no lefs true, than it is fine and new. But let any
one deny this Suppofition, which is eafily done,
and the whole Superftrutlure falls to the Ground*
If we grant the abovementioned Points, I will
not. deny a fatal Neceffity muft 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 diftind as a
Triangle and a Sound. It feems therefore, that in
order to prove the Necefiicy of Human Actions,
you fuppofe what wants Proof as much as the
V^ry Point to be proved.
XVII. ALC. But fuppofing the Mind incorpo-
real, I (hall, ncvcrthelcls, be able to prove my
Point.
PHILOSOPHER. 367
Point.' Not to amufe you with far-fetched Argu- DIAL,
merits, I (hall only defire you to look into your VII.
own Bread and obferve how things pafs there, < - v^-J
when an Object offers itfelf to the Mind. Firft the
Understanding confiders it : in the next place the
Judgment decrees about it, as a thing to be chofen
or rejected, to be omitted or done, in this or
that manner : And this Decree of the Judgment
doth nectrfTarily determine 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 neceffary
cannot be free. In Freedom there mould be an In-
difference to either fide of the Queftion, a Power to
act or not to act, without Prelcription or Control :
and without this Indifference and this Power, ic is
evident the Will cannot be free. But it is no ids
evident, that the Will is not indifferent in its Ac^
tions, being abfolutely determined and governed
by the Judgment. Now whatever moves the Judg-
ment, whether the greateft prefent Uneafmeis,
or the greateft apparent Good, or whatever el ft ic
be, it is all one to the Point in hand. The Will
being ever concluded and controlled by the Judg-
ment is in all Cafes alike under Neceffity. There
is, indeed, throughout the whole of human Na-
ture, nothing like a Principle of Freedom, every
Faculty being determined in all its Acts by fume-
thing foreign to it. The Underftanding, for
inftance, cannot alter its Idea, but muft neceffarily
fee it fuch as it prefents itfelf. The Appetites by
a natural NecefTicy are carried towards their refpec-
tive Objects. Reafon cannot infer indifferently
any thing from any thing, but is limited by the
Nature and Connexion of Things, and the eternal
Rules of Reafoning. And as this is confdfedly
the Cafe of all other Faculties, fo it equally holds
with
^68 THE MINUTE
o
DIAL, with refpect to the Will itfelf, as hath been already
VII. fhewn. And if we may credit the Divine Cha-
u v ' racterizer of our Times, this above all others muft
be allowed the moft flavifh Faculty. " Appetite
'* (faith that noble Writer) which is elder Bro-
<* ther to Reafon, being the Lad of ftronger
Growth, is fure on every Conteft to take the
" Advantage of drawing all to his own Side :
" And Will, fo highly boafted, is but at beft a
" Foot- bail or Top between thofe Youngfters
" who prove .very unfortunately matched, till the
" youngeft, inftead of now and then a Kick or
" Lafh beftow'd to little purpofe, forlakes the Ball
" or Top itfelf, and begins to Jay. about his elder
Brother." CRT. This beautiful Parable for
Stile and Manner might equal thofe of a known
Engllfb Writer, in low Life renowned for Alle-
gory, were it not a little incorrect, making the
weaker Lad find his Account in laying about
the ftronger. ALC. This is helped by luppofing
the ftronger Lad the greater Coward. But, be
that as it will, fo far as it relates to the Point in
hand,' this is a clear State of the Cafe. The
iiwjfe 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 necefiary Actions cannot be the Effect of
Free-will. Thus you have this fundamental Point
of our Free-thinking Philofophy demonftrated dif-
ferent ways. EUPtf. Tell me, Akipbron, do you
think it implies a Contradiction, that God fhould
make a Creature Free ? ALC. I do not. EUPH.
Ic is then polTibie -there p may be fuch a, thing. ALC.
This I do nor deny. EUPH, You can therefore
conceive and fuppofe fuch a Free Agent. ALG.
Admitting that. I. can; what then? EUPH.
WouU-not fuch an one think that he acted?.
ALC.
PHILOSOPHER. 369
jjLC. He would. EUPH. And condemn him- DIAL.
felf for Ibme Actions and approve him felf for VII.
others ? ALC. This too I gram. EUPH. Would * ~*
he not think he deferved Keward or Punifhment ?
ALC. He would. EUPH. And are not all chefe
Characters adually found in Man ? ALC. They
are. EUPH. Tell me now, what other Charac-
ter of your 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
overfeecn in granting it poffible, even for Al-
mighty 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. E UP H. Certainly whatever is poflible
may be fuppofed : And whatever doth not im-
ply a Contradiction is pofiible to an infinite Power :
Therefore if a rational Agent implieth no Contra-
diction, fuch a Being may be fuppoied. Perhaps
from this Suppofition I might infer Man to be
free : But I will not fuppofe him that free Agent ;
fince, it feems, you pretend to have demonftrated
tn"e contrary. O Alripbron^ it is vulgarly obferv-
ed that Men judge of others by themfelves. Buc
in judging of me by this Rule, you may be
miftaken. Many things are plain to one of your 1
Sagacity, which are not fo to me, who am often
puzzied rather than enlightned by thofe very
Proofs, that with yo\i pafs for clear and evident.
And, indeed, be the Inference never fo juft, yec
fo long as the Premifes are njt clear, I cannot be
thoroughly convinced. You muft give me leave
thtrcfore to propofe fome Qjeftions, the So!udun
of which may perhaps lli^w what at preient I
am not able to difcern. ALC. I Hull Iwve whuc
B b hath
370 THE MINUTE
DIAL, hath been (aid with you, to confider and ruminate
VII. upon. It is now time to fee out on our Jour-
v-v- J ney : there is, thererore,no room for a long btring
of Queflion and Anivver.
XVIII. EUPH. 1 (hail then only beg leave
in a fummary Manner, to make a Remark or
two on what you have advanced. In the firft
place I 'obferve, you take that for granted which
1 cannot grant, when you aficrt whatever is cer-
tain the lame to be neceflary. To me, certain
and nectflary Ieem very different ; there being
nothing in the former Notion that implies
Cenfiraint, nor conftquently which may not
confift with a Man's being accountable for his
Actions. If it is fcrefeen that fuch an Action
fhall be done : may it not alfo be forefeen that
it fhall be an Eiftct of human Choice and Li-
berty ?' In the next place f oblerve, that you
very nicely abftract and diftinguifh the Actions of
the Mind, Judgment, and WilJ : That you make
ufe of fuch Terms as Power, Faculty, Act, De-
termination, Indifference, Freedom, Necefiity, and
the like, as if they ftood for dnlinct abftradt
Ideas: And that this Suppofition feems to inihare
the Mind into the fame Perplexities and Errors,
which, in all other Inftances, are oblerved to at-
tend the Doctrine of Abstraction. It is feif-evi-
denr, that there is fuch a thing as Motion : and
yet there have been iound Philolophers, who,
by refined Reaibning, vvou'd undertake to prove
there was- no fuch thing. Walking before them
was thought the proper Way to confute thofe inge-
nious Men. It is no lefs evident, that Man is a
free Agent : and though by abilractcd Kea Ion ings
you fhou'd puzzle me, and ieem to prove the
contrary, yet io long as i am eonicious of my
own
PHILOSOPHER. 771
6 / *
own Actions, this inward Evidence of plain Fact DIAL.
will bear me up againft all your Reafonings, how- yjj
ever fubtile and refined. The confuting plain < -y-w
Points by obfcure ones, may perhaps convince me
of the Ability of your Philofophers, but never of
their Tenets. I cannot conceive why the acute
Gratyltts fnould fuppofe a Power of Acting in the
Appetite and Reafon, and none at all in the Will ?
Allowing, I lav, the Diftinction of three fucli
Beings in the Mind, I do not fee how this could
be true. But if I cannot abflract and diftinguifh
fo many Beings in the Soul of Man fo accurately
as you do, I do not find it neceffary, fince it is
evident to me in the grofs and concrete that I
am a free Agent. Nor will ic avail to fay, the
Will is governed by the Judgment, or determin-
ed by the Object, white, in every Hidden com-
mon Caufe, I cannot difcern nor abftract the De-
cree of the Judgment from the Command of
the Will', while I know the fenfible Object to
be abfolutely inert : And lailly, while I am con-
fcious that I am an active Being, who can and
do determine myfelf. If I fhould fuppofe things
fpiritual to be corporeal, or refine things actual
and real into general abftracted Notions, Or by
metaphyfical Skill fplit things fimple and indivi-
dual into manifold Parts, I do not know what may
follow : But if I take things as they are, and ask
any plain untutored Man, whether he acts or is free
in this or -that particular Action, he readily aftents,
and I as readily beiieve him from what I find with-
in. And thus, by an Induction of Particulars, I
may conclude M-in to be a free Agent, although
1 may be puzzled to define or conceive a Notion
of Freedom in general and abftract. AnJ if
Man be, free, he is plainly accountable. BJC if
you (hall define, abftract, fuppofc, and it mail
B b 2 -follow
THE MINUTE
follow that according to your Definitions, Ab-
ilractions, and Suppofkions, there can be no Free-
dom in Man, and you (hall thence infer that he is
not accountable, I fiia.ll make bold to depart
irom your metaphyfical abftracted Senfe, and ap-
peal to the common Senle of Mankind.
XIX. If we confider the Notions that obtain m
the World of Guilt and Merir, Praife and Blame,
accountable and unaccountable, we (hall find the
common Qjeftion in order to applaud or cenfure,
acquit or condemn a Man, is, whether he did
fuch an Action ? and whether he was himftlf when
lie did it ? which comes to the fame thing. It
ihould fee m therefore that in the ordinary Com-
merce of Mankind, any Perfon is efteemed ac-
countable fimply as he is an Agent. And though
you mould tell me that Man is inactive, and that
ihe fenh'ble Objects act upon him, yet my own
Experience allures me of the contrary. I know I
act, and what I act I am accountable for. And
if this be true, the Foundation of Religion and Mo-
rality remains unlhakeri. Religion, I fay, is c >n-
ccrned no farther than that Man mould be account-
able; : And this he is according to my Senle, and the
common Senfe of the World, if he acts : and
that he doth act is ielf-evident. The Grounds,
therefore, and Ends of Religion are Secured : whe-
ther your philofophic Notion of Liberty agrees
with Man's Actions or no , and whether his
Actions are certain or. contingent j the Qjeftion be-
ing not whether he did it with a Free Will? or
what determined his \Vill ? nor, whether it was
certain or foreknown that he would do it ? but
only whether he did it wilfully? as what mult
iiititlc him to the Guilt or Merit of it.
ALC. But fiiil d Qaellion recurs,. Mr
'..o'bne
; d a
PHILOSOPHER. 373
Man be Free ? EUPH. To determine this Qje- DIAL.
ftion, ought we not firft to determine what is VII.
meant by the word Free? ALC. We ought. ^ *~
EUPH. In my Opinion, a Man is laid to be
Free, fo far forth as he can do what he will. Is
this Ib, or is it not? ALC. It feems fo. EUPIL
Man therefore acting according to his Will, is
to be accounted Free. ALC. This I admit to be
true in the vulgar Senfe. 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 ask this
Qjeftion, but it feems very idle. The Notions of
Guilt, and Merit, Juflice and Reward are in the
Minds of Men, antecedent to all Metaphyiical Dif-
quifitions : And according to thofe received natural
Notion?, it is not doubted that Man is accoun-
table, that he ads, and is felt- determined.
XX. But a Minute Philofopher (hall, in virtue-
of wrong Suppofirions, confound things mofl: evi-
dently diftind ; Body, for inlhnce, with Spirit,
Motion with Volition, Certainty with Neceffity ;
and an Abftracter or Refiner fhall fo analyfe the
moft fimple inftantaneous Act of the Mind, as to
diftinguifh therein clivers Faculties and Tendencies,
Principles and Operations, Caufcs and Effects ;
and having abftractod, fuppofed, and realbned up-
on Principles gratuitous and obfcure, he will con-
clude it is no Aft at all, and Man no Agent, bjt
a. Puppet, or an Organ play'd on by outward
Objects, and his Will a Top or a Foot-ball. And
this pafleth 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 think-
ing. Tome it feems, that if we begin from Things
particular and concrete, and thence proceed to ge-
B b 5 neral
374 THE MINUTE
DIAL, neral Notions and Conciufions, there will be no
VII. Difficulty in this Matter. But jf we begin with
* "v~ ' Genera! iries, and lay our Foundation in abftradt
Ideas, we ihall find ourfeives in tangled and loft in
a Labyiimh of our own making. 1 reed not ob-
ferve, what every one mud -fee, the ridicule of
proving Man no Agent, and yet pleacing for
Free Thought and Aclion, of letting up at once
for Advocates of Liberty and Ncceffity; I have
haftily thrown together theie Hints or Remarks,
on what you call a fundamental Article of the
Minure PhiJofophy, and your Method of proving
ir, which feems to fcrnifh an admrrable Specimen
of the Sophiftry of abftract Ideas. If in this lum-
inary way 1 have been more dogmatical than be-
came me, you mull excufe what you-occafioned,
by declining a joint and leifurely Examination of
the Truth. 4LC. 1 think we have examined
Matters fufficiently. CRl. To all you have faid
againti human Liberty, it is a fufficient Anfwer to
obierve that your Arguments proceed upon an
erroneous Suppofition, either of the Soul's being
corporeal, or of abilracl Ideas : not to mention
other giofs Miftakes and gratuitous Principles.
You might as well fuppofe, that the Soul is red
or blue, as that it is iolid. You might as well
make the Will any thing elfe as Motion. And
v-hatever you infer from luch Premifcsj which (to
j'peak in the fofteft manner^' are neither proved nor
probable, I make no difficulty .to reject. You dif-
tinguifii in all human Aciions between the lad De-
cree of the Judgment and the Act of the Will.
You confound -Certainty with Necefficy. You in-
quire, and your Inquiry amounts to an abfurd
Qacftion : whether Man can will as he wills ? As
evidently true as is this identical Propofition, fo evi-
tkmJy ialfe maft that way of thinking be, which
-led
PHILOS o P H E R. 375
led you to make a Queftion of it. You fay, the DIAL.
Appttites have by necefiity of Nature a tendency VII.
towards their refpective Objects. This we grant, ^-*-v -J
and withal that Appetite, if you pleafe, is not
free. But you go farther and teli us rhc Under-
ftancjing cannot alter its Idea, nor infer indiffe-
rently, any thing from any thing. What then !
Can we not act at all if we cannot alter the Nature
of Objects, and may we not be free in other things
if we are not at liberty to make abibrd Inferences ?
You take for granted, that the Mind is inactive,
but that its. Ideas act upon it: as if the contrary
were not evident to every Man of common Senfe,
who cannot but know, that it is the Evltnd which
confiders its Ideas, choofes, rejects, examines, delibe-
rates, decrees, in one word acts about them, and not
they about it. Upon the whole, your Premises
being obfcure and falfe, the fundamental Point,
which you pretend to demon ft rate fb many diffe-
rent ways, proves neither Senfe nor Truth in any*
And on the other hand, there is not need of
much Inquiry to be convinced of two Points, than
which none are more evident, more obvious, and
more univerfally admitted by Men of all fort?,
learned or unlearned, in all Times and Place-,
to wit, that Man acts and is accountable for h'S
Actions. Whatever Abftracterv Refiners, or
Men prejudiced to a falfe Hypothecs may pre-
tend, it is, if I miftake not, evident to every
thinking Man of common Senfe, that human
Minds are fo far from being Engines or Foot-ball : ,
acted upon and bandied about by corporeal Object ,
without any inward Principle of Freedom oi -
Action, that the only original true Notions that
we have of Freedom, Agent, or Act-ion, are ob-
tained by reflecting on ourfelves, and the Opera-
tions of our own Minds. The Singularity ainl
Credulity of Minute Philofophers, who fairer them*
B b 4 fclves
376 THE -MINUTE
DIAL, felves to be abufcd by the Paralogifms of three of
VII. four eminent Patriarchs of Infidelity in the laft
Age, is, I think, not to be matched ; there
being no Inftance of bigoted Superftition, the
Ringleaders whereof have been able to 1 educe their
Followers, more openly and more widely from
the plain Dictates of Nature and common Senfc.
' XXIV. ALC. It has been always an Objec-
tion againft the Difcoverers of Truth, that they
depart from received Opinions. The Chara&er
of Singularity is a Tax on Free-thinking : And
as fuch we mod willingly bear it, and glory in it.
A Genuine Philofopher is never modelt in a falfe
Senfe, to the preferring Authority before Reafon,
or an old and common Opinion before a true one.
Which falfe Modtfty, as it difcourages Men from
treading in untrodcn Paths, or ftriking out new
Light, is above all other Qualities the greateft
Enemy to Free-thinking. CRL Authority in diP
putable Points will have its Weight with a judi-
cious Mind, which yet will follow Evidence
wherever it leads. Without preferring we may allow it
a good Second to Reafon. Your Gentlemen, therefore,
ot the Minute Philofophy, may fpare a World of
Common Place upon Reafon, and Light, and
Difcoveries. We are not attached to Authority
againft 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 unrealonable than per-
nicious ? Your Schemes, and Principles, and
boifted Demonftrations have been at large pro-
pofed and examined.. You have (hiked your No-
tions, fucceilivtly retreated from one Scheme to
anther, and in the End renounced them all.
Your
PHIL oso p HE R. 377
Objections have been treated in the fame DIAL.
Manner, and with the fame Event. If we except VII.
all that relates to the Errors and Faults of particular
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 Chriftian Religion. What
you have produced has been tried by the fair Teft
of Reafon : and though you mould hope to prevail by
Ridicule when you cannot by Reafon, yet in the up.
Ihot J apprehend you will find it impracticable tode-
ilroy all Senfe of Religion. Make your Countrymen
ever fo vicious, ignorant, and profane, Men will flill
be difpofed to look up to a fupreme Bring. Religion,
right or wrong, will fubfift in fome Shape or other,
andfome 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 molt unmeaning
Men of the Age fet up for Free-thinkers, Men fo
ftrong in Afftrtion, and yet fo weak in Argument,
Advocates for Freedom introducing a Fatality, Pa-
triots trampling on the Laws of their Country, and
Pretenders to Virtue deftroying the Motives of it?
Let any impartial Man but cafl an Eye on the
Opinions 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*
.
XXV. LTS. Say what you will, we have the
Laughers on our fide : And as for your Reafoning
I take it to be another Name for Sophiftry. CRL
And I fuppofe by the fame Rule you take your own
Sophifms for Arguments. To fpeak plainly, I
know no fort of bophifm that is not employed by
Minute Philofophers againft Religion. They are
guilty of a Petiiio Principii, in taking for granted
that
378 THE MINUTE*
DIAL, that we believe Contradictions - 3 of -non Caufa pri
VII. Caufa, in affirming that uncharitable Feuds and
v^Y^/ Difcords are the Effects of Christianity ; of Ignb~
ratio elenchi, in expecting Dernonftratiqn where we
pretend only to Faith. If .1 was not afraid to
offend the Delicacy of polite Ears, nothing were
eafier than to affign Inftances of every kind of
Sophifm, which would (hew how skilful your own
Philofophers are in the Practice of that Sophiftry
you impute to others. EUPH. For my own part,
if Sophiftry be the Art or Faculcv of deceiving
other Men, I muft acq lit thefe Gentlemen or it.
They feem to have led me a Progrefs through
AtheifiTi, Libertinism, Enthufiafm, FataliUn, not
to convince me of the Truth of any of them, fo
much as to confirm me in my own way of think-
ing. They have expofed their fairy Ware not to
cheat but divert us. As I know them to be pro-
feffcd Matters of Ridicule, fo in a ferious Senie I
know not what to make of them. ALC. You do
not know what to make of us ! I mould be forry
you did. He muft be a fuperficial Philofopher that
is (bon fathomed.
XXVI. CRI. The ambiguous Character is, it
kerns, the iure way to Fame and Efteem in the
learned World, as it ftands conftituted at prefent.
\VJien the Ingenious Reader is at a lofs to deter-
mine whether his Author be Atheiit or Deift or
Polytheift, Stoic or Epicurean, Sceptic or Dog-
matift, Infidel or Enthufiaft, in jeft or in earned, he
concludes him without Mentation to be ^enigmatical
and profound. In fact, it is true of the mod -ad-
mired Writers of the Age, That no Man alive can.
tell what to make of chern, or what they would be
at. y/Z/A We have among us Moles that dig deep
nnd'jr Ground, and Kaglcs that foar out of fight.
We
PHILOSOPHER. 379
We can aft all Parts and become all Opinions,, put- DIAL.
ting them on or off with great freedom of Wit and VII,!
Humour. EUPPf. It feems then you arc a Pair ^"V^
of inlcriitable, unfathomable, fafliionable Philofo-
phers. ALC. It cannot be denied. EUPH. Bur,
I remember, you fet out with an open dogmatical
Air, and talked of plain Principles and evident
Reafoning, promifcd to make things as clear as
Noon-day, to extirpate wrong potions and plane
right in their ftead. Soon after, you began to
recede from your firft Notions and adopt others :
you advanced one while and retreated another,
yielded and retracted, faid and unlaid : And after
having followed you through fo many untroden
Paths and intricate Mazes I find myfelf never the
nearer. ALC. Did we not tell you the Gentlemen
of our Seel: are great Proficients in Rallery ? bUPH.
But, mcthinks, it is a vain Attempt, for a plain
Man of any fettled Belief or Principles to engage
with fuch flippery, fugitive, changeable Phiiofo-
phers. It feems as if a Man mould (land (till in
the fame place, while his Adverfary choofes and
changes his Situation, has full Range and Liberty
to traverfe the Field, and attack him on all Sides
and in all Shapes, from a nearer or farther diftance,
on Horfeback -or on Foot, in light or heavy Ar-
mour, in clofe Fight or with miliwe Weapons.
jfLC. It mint be owned, a Gentleman hath great
Advantage over a flrait-laced Pedant or Bigot.
E UPH. But after all, what am I the better for the
Conversion of two fuch knowing Gentlemen ? I
hoped to have unlearned my Errors, and to have
learned Truths from you, bar, to my great Dif-
appointmenr, I do not find that I am either un-
taught or taught. ALC. To unceach Men their
Prejudices is a difficult Task: And this muft firft
be done, before we can pretend to teach them the
Truth.
. THE MINUTE
Truth. Befides, we have at prefect no Time to
prove and argue. EUPH. But fuppofe my Mind
white Paper, and without 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 earned, and let me know fbme one Con-
clufion 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 falfc Lights to one benighted in
Ignorance and Error. I appeal to you (faid he turn-
ing to Crito') whether thefe Philofophical Knight-
errants Ihould not be confined in this Caflle of
yours, till they make Reparation. Eupbranor has
Reafon, faid Crito, and my Sentence is that you
remain here in durance, till you have done fbme-
thing towards fatisfying the Engagement I am
under, having promifed, he fhould know your
Opinions from yourfelves, which you alfo agreed to.
.; iq :J6rf3 p
XXVI I. ALC. Since it muft be fo, I will now
reveal what I take to be the Sum and Subftance,
the grand Arcanum and ultimate Conclufion of our
ScftT and that -in- two Words, I1ANTA ITTJ-
AH'-PIS. CR1. You are then a downright Sceptic.
But, Sceptic as you are, you own it probable there
is a God, certain that the Chriftian Religion is ufe-
fi:J, poffible it may be true, certain that if it be, the
Minute Philcfophers are in a bad way. This being
the Gafe, how can it be queftioned what Courfe a
wife Man fhould take ? Whether the Principles cf
Chriftians or InBdels are trued may be made a
Qjeftion, but which are fafeft can be none. Cer-
tui'nly if you doubt of all Opinions you muft doubt
nf your own : and then for ought you know, the
Cliriftian may be true. The more doubt, the more
room
PHILOSOPHER. 381
room there is for Faith, a Sceptic of all Men DIAL.
having the lead Right to demand Evidence. But, VII.
whatever Uncertainty there may be in other Points, u-*v""^
thus much is certain : either there is or is not a God :
there is or is not a Revelation : Man either is or is
not an Agent: the Soul is or is not Immortal. If
the Negatives are not fure, the Affirmatives are
poffible. If the Negatives are improbable, the Af-
firmatives are probable. In proportion, as any of
your ingenious Men finds himfelf unable to prove
any one of thefe Negatives, he hath grounds to
fufpe& he may be miftaken. A Minute Philofo-
pher, therefore, that would aft a confident parr,
fhould have the Diffidence, the Modefty, and the
Timidity, as well as the Doubts, of a Sceptic j 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 moft ridiculous. But your ridi-
culing what, for ought you know, may be true, I
can make no Senfe of. It is neither acting as a
wife Man with regard to your own Jntereft, nor as
a good Man with regard to that of your Country.
XXVIII. Fully faith fomewhere, aut undique re-
ligionem tolls aut tifquequaque conferva : Either let us
have no Religion at all, or let it be reflected. If
any fingle Inftance can be fhewn of a People that
ever profpered without Ibme Religion, or if there
be any Religion better than the Chriftian, propofe
it in the grand Aflembly of the Nation fo change
our Constitution, and either live without Religion,
cr introduce that ntw Religion. A Sceptic, as well
as other Men, is Member of a Community, and
can didinguifh 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, ic: him not pre-
tend
T II E M I N U T E
DIAL, tend to corrtft or alter what he knows nothing of:
Nci'-ntr let him that only doubts behave as if he
could dcmonllrate. Timagoras is wont to fay, I find
my Country in pofieffion of certain Tenets : they
appear. to have an ulcful Terd i cy, arc), as fuch,
are encouraged by the Legiflature ; they make a
main part 01 our Conftitution : I do not find thefe
Innovators can dilprove them, or fubltitute things
more ufer'ul and certain in their (lead : out of Re-
gard therefore to the Good of Mankind, and the
Laws of my Country, I mail acquiefce in them.
I do not Jay fimagoras is a Chriftian, but I reckon
him a Patriot. Not to inquire in a Point of fo
great Concern is Folly, but it is ftilJ a higher degree
of Folly to condemn without inquiring. Lfales
itemed heartily tired of this Converlation. It is now
late, faid he to Alcifhron^ and ail things are ready
for our Departure. Every one hath his own way
of thinking : and it is as impoffible for me to adopt
anotner Man's, as to make his Complexion and
Features mine. Alciphron pleaded that, having
complied with Euphranor' 's Conditions, they were
now at liberty : And Eupbranor anfwered that,
all he deiired having been to know their Tenets, he
had nothing further to pretend.
XXIX. The Philofophers being gone, lobferved
to Crito how unaccountable it was, that Men fo
eafy to confute mould yet be fo difficult to convince.
This, faid Crito, is accounted for by Ariftotle^ who
tells us that Arguments have not an Effect 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, whole Habits and the Bent of whofe Mind
* Etliic. ad Niccni. 1. 10. c. 9.
lie
PHILOSOPHER. 383
lie a contrary way, fhall be unable to comprehend DIAL.'
it. So weak a thing is Reafon in competition VII.
with Inclination. I replied, this Anfwer might hold
with refpect to other Perfons and other Times : but
when the Queftion was of inquifitive Men, in an
Age wherein Reafon was fo much cultivated, and
Thinking fo much in vogue, it did not feem fatif-
factory. I have known it remarked, faid Crito, by
a Man of much Obfervation, that in the prefent
Age Thinking is more talk'd of but lefs practifed
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
clofely and juftly is the lead part of a learned Man,
and none at all of a polite Man. The Free-think-
ers, it mud be owned, make great Pretenfions to
Thinking, and yet they mew but little Exactness
in it. A lively Man, and what the World calls a
Man of Senfe 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 Subjects : a thing of more
Pains and Time than the hafty Men of Parts in our
Age care to take. Such were the Sentiments of a
judicious Friend : And, if you are not already fuf-
ficiently convinced of thefe Truths, you need only
caft an Eye on the dark and confufed, but rtever-
thelefs admired, Writers of this famous Sect : And
then you \vill be able to judge, whether thofe who
are led by Men of fuch wrong Heads can have
very good ones of their own. $uch, for inftance,
was Sfino/Of the great Leader of our modern In-
fidels, in whom are to be found many Schemes and
Notions much admired and followed of hie Years:
Such as undermining Religion, under the Pretence
of vindicating and explaining it : The maintaining
it not neccflary to believe in Ghrift according to the
Flcfh :
THE MINUTE
Flclh : The perfuading Men that Miracles are to be
underftood only in a Ipiritual and allegorical Senfe :
That Vice is not fo bad a thing as we are apt to
think : That Men are mere Machines impelled by
fatal Neceflity. I have heard, faid I, Spinofa re-
prefented as a Man of clofe Argument and De-
mon ftration. He did, replied Criio, demonftrate :
but it was after fuch a manner, as any one may de-
monftrate 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 Con-
clufions, which in one Senfe fhall be true, and in
another falfe, at once feeming Paradoxes and mani-
feft Truifms. For Example, (et but Spinofa define
natural Right to be natural Power, and he will eafily
demonftrate, that whatever a Man can do he hath a
ri^bt to do *. Nothing can be plainer than the Folly
of this Proceeding : but our Pretenders to the lumen
Jiccum, are Ib paffionately prejudiced againft Re-
ligion, as to fwallow the grofifelt Nonfenfe and So-
phiftry of weak and wicked Writers for Demon-
itration.
XXX. And fo great a Noife do thefe Men make,
with their thinking, reafoning, and demonftrating,
as to prejudice fome well-meaning Per fons again It
all Ufe and Improvement of Rcafon. Hone(t
Dcmca, having feen a Neighbour of his ruined by
the Vices of a Free-thinking Son, contracted fuch
a Prejudice ngiinit Thinking, that he would not
fuffsr his own co read Euclid, being told it might
teach him to think ; till a Friend convinced him
the epidemical Diftempt-r was not Thinking, but
only the Want and Affectation of it. I know an
eminent Free-thinker, who never goes to bed, with-
out a Gallon oi" Wine in his Beiiy, and is lure to
* Traftat. Politic, c. z.
re-
T>
PHILOSOPHER. 385
replenifli before the Fumes are off his Brain, by DIAL.
which means he has not had one. Ibber " Thought VII.
thefe /even Years ; another, that would not for the v_- v *.
World lofe the Privilege and Reputation of Free-
thinking, who games all Night, and lies in Bed all
Day : And as for the Outfide or Appearance of
Thought in that meagre Minute Philofopher Ibycus^
it is an Effect, not of thinking, but of carking,
cheating, and writing in an Office. Strange, faid
he, that fuch Men mould fet up for Free-thinkers !
But it is yet more ftrange that other Men fhould
be out of Conceit with Thinking and Reafoning,
for the fake of fuch Pretenders. I anfwered, that
fome good Men conceived art 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.
XXXI. How right the Intentions of thefe Men
may be, replied Crito 9 I mail not fay j but furely
their Notions are very wrong. Can any thing be
more diflionourable to Religion, than the repre-
fenting it as an unreafonable, unnatural, ignorant
Inftitution ? God is the Father of all Lights,
whether natural or revealed. Natural Concupiience
is one thing, and the Light of Nature another. You
cannot therefore argue from the former againft the
latter : Neither can you from Science falfiy fo called,
againft real Knowledge. Whatever therefore is
faid of the one in holy Scripture is not to be inter-
preted of the other. I infifted that human Learn-
ing in the Hands of Divines, had from time to
time created great Dilputes and Divifions in the
Church. As abftracted Metaphyfics, replied Grito*
have always*"* had a Tendency to .produce Difputes
among Chriftians, as well as other Men ; Ib it
C c mould
3 86
THE MINUT E
DIAL, fhould feem that genuine Truth and Knowledge
Vlf. would allay this Humour, which makes Men fa-
*-~v-*-' crifice 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 Sceptics
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 Diftemper, you fhould confider what pro-
duced it. Had Men reafoned themfelves into a
wrong Opinion, one might hope to reafon them
out ot it. But this is not the Cafe; the Infidelity
of Minute Philofophers fceming an Effect of very
different Motives from Thought and Reafon. Little
Incidents, Vanity, Difguft, Humour, Inclination,
without the leaft Afliftance from Reafon, are often
known to make Infidels. Where the general Ten-
dency of a Doctrine is difagreeable, the Mind is
prepared to reliih and improve every thing that
with the leaft Pretence feems to make againft it.
Hence the coarfe Manners of a Country Curate,
the polite Manners of a Chaplain, the Wit of a
Minute Philofopher, a Jeft, a Song, 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, Indo-
lence, Faction, and Famion, produce Minute Phi*
Jofophers, and mere Petulancy not a few. Who
then can expect a thing fo irrational and capricious
fhould yield to Reafon ? It may, neverthelefs, be
worth while to argue againft fuch Men, and ex-
pofe their Fallacies, if not for their own fake, yet
for the lake of others ; as it may leflen their Credit,
and prevent the growth of their Sect, by removing
a Prejudice in their Favour, which fometimes in-
clines others as well as themiclves to think they have
made a Monopoly of human Reafon. -2 soigpixtf
XXXII. The
PHILOSOPHER.
;v.u2- . . '-JOif*
XXXII. The moft general Pretext which looks
like Reafon, is taken from the Variety of Opinions
about Religion. This is a refting Stone to a lazy
and fuperficial Mind. But one of more Spirit and
a jufter way of Thinking, makes it a Step whence
he looks about, and proceeds to examine, and com-
pare the differing Inftitutions of Religion. He will
obferve, which of thefe is the moft fublime and
rational in its Doctrines, moft venerable in its
Myfteries, moft ufeful in its Precepts, moft decenc
in its Worfhip ? Which createth the nobleft Hopes,
and moft worthy Views ? He wijl confider their
Rife and Progrefs: which oweth leaft to human
Arts or Arms? Which flatters the Senfes 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
fhew'd the moft difinterefted Zeal and Sincerity in
its Profeflbrs ? 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 Sceptics mail conclude
without demurring, that there is no Wifdom iri
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 nu-
merous Examples of Folly, Knavery, Ignorance,
and Error, which are to be met with in the World.
But as thofe who are unknowing in every thing elfe,
imagine themfelves fharp-fighted in Religion, this
C c 2 learned
:
388 TrHE MINUTE
DIAL, learned Sophifm is ofteneft levelled againft Chrif-
VII. tianity.
L~-V ;
XXXIII. In my Opinion, he that would con-
vince 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, cannot be an Enemy
to the Chriftian Religion: And that the Ignorance
or Disbelief of this fundamental Point, is that
which at bottom confiitutes 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 Religion, to en-
deavour to explain and prove by Reafon, is a vain
Attempt. It is fufficient if we can mew there is
nothing abfurd or repugnant in our Belief of thofe
Points, and, inftead of framing Hypothefes to ex-
plain them, we ufe our Reafon only for anfwering
the Objections brought againft them. But on all
Occafipns, we ought to diftinguifh the ferious,
modefi, ingenuous Man of Senfe, who hath Scruples
about Religion, and behaves like a prudent Man in
doubt, from the Minute Philofophers, thofe pro-
iane and conceited Men, who muft needs profelyte
others to their own Doubts. When one of this
Stamp prcfents himfelf, we fhould confider what
Species he is of: Whether a firlt or a fecond-hand
Philofopher, a Libertine, Scorner, or Sceptic ?
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 fcms Degree have thought and confidered
: tO
PHILOSOPHER. 389
to be capable of being convinced, yet it is poflible DIAL.'
the moft ignorant may be laugh'd out of his VII.
Opinions. I knew a Woman of Scnfe reduce two
Minute Philofophers, who had long been a Nufance
to the Neighbourhood, by taking her Cue from
their predominant Affectations. The one fet up
for the moft incredulous Man upon Earth, the other
for the moft unbounded Freedom. She obferved
to the firft, that he who had Credulity fufficient to
truft the moft valuable Things, his Life and For-
tune, to his Apothecary and Lawyer, ridiculoufly
affected the Character of Incredulous, by refufing
to truft his Soul, a Thing in his own Account but
a mere Trifle, to his Parifh-Prieft. The other be-
ing what you call a Beau, me made fenfible how
abiblute a Slave he was in point of Drefs, to him
the moft important thing in the World, while he
was earnellly contending for a Liberty of Think-
ing, with which he never troubled his Head : and
how much more it concerned and became him to
affert an Independency on Fafhion, and obtain Scope
for his Genius, where it was beft qualified to exerc
itfelf. The Minute Philolbphers at firft hand are
very few and, confidered in themfelves, of fmall
Conlequence : But their Followers, who pin their
Faith upon them, are numerous, and not lefs con-
fident than credulous ; there being fomething in the
Air and Manner of thefe fecond-hand Philofophers,
very apt to difconcert a Man of Gravity and Argu-
ment, and much more difficult to be born than the
Weight of their Objections.
XXXIV. Crito having made an end, Eupbranor
declared it to be his Opinion: that it would much
conduce to the public Benefit, if, inftead of dif-
couraging Free- thinking, there was erected in the
midft of this Free Country a Dianoetic Academy,
DIAL, or Seminary for Free-thinkers, provided with retired
VII. Chambers, and Galleries, and fhady Walks and
i v*-' Groves : where, after feven Years fpent in Silence
and Meditation, a Man might commence a genuine
Free-thinker, and from that time forward, have
Licence to think what he pleafcd, and a Badge to
diftinguifh him from Counterfeits. In good earnefr,
faid Crito, I imagine that Thinking is the great
Defideratum of the prefent Age : and that the real
Caufeof whatever is amifs, mayjuftly be reckoned
the general Neglect of Education, in 'thofe who
need it moft, the People of Famion. What can be
expected where thofe who have the moft Influence,
have the leaft Senfe, and thofe who are fure to be
followed, fet the worft Example ? Where Youth
fo uneducated are yet fo forward ? Where Modefty
is efteemed Pufillanimity, and a Deference to Yearf,
Knowledge, Religion, Laws, wane of Senfe and
Spirit ? Such untimely Growth of Genius would not
have been valued or encouraged by the wife Men
of Antiquity ; whofe Sentiments on this Pcint arc
fo ill fuited to the Genius of our Times, that it is to
be feared modern Ears could not bear them. Bur,
however ridiculous fuch Maxims might feem to our
Britijh Youth, who are fo capable and fo forward
to try Experiments and mend the Conftitution of
their Country : I believe it will be admitted by
Men of Senfe, that if the Governing Part of
Mankind would in thefe Days, for Experiment's
fake, confider themfelvcs in that old Homerical
Light as Paftors of the People, whofe Duty it was
to improve 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 Philofophy. If our Youth were really
inured to Thought and Reflexion, and an Acquain-
tance with the excellent Writers of Antiquity : we
fhould
PHILOSOPHER.
fhould fee that licentious Humour, vulgarly .called
Free-thinking^ banilhed from the Prefence of Gentle-
men, together with Ignorance and ill Tafte : which
as they are infeparable from Vice, fo Men follow
Vice for the fake of Pleafure, and fly from Virtue
through an Abhorrence of Pain. Their Minds
therefore betimes fhould be formed and accu Homed
to receive Pleafure and Pain from proper Objects,
or, which is the fame thing, to have their Inclina-
tions and Averfions rightly placed. KaXo><r ^ou'^av
ii pureiv. This according to Plato and Arijlotle, was
the opGii -roWVna, the right Education *. And thofe
who, in their own Minds, their Health, or their For-
tunes, feel the curfed Effects of a wrong one, would
do well to confider, they cannot better make amends
for what was amifs in them felve.% than by preventing
the fame, in their Posterity. While Crito was faying
this, Company came in, which put an end to our
Converfation.
* Plato in Protag. & AriHot. etjiic. ad Nicom. 1. 2. c. 2. Sc
I. 10. c. 9.
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