Author of a Treatife concerning the principles of Human Knowledge, and 'various other Wort i, chief y in defence of Chrifianity, againf Athe'fs and Infidds.
They have forfaken me the Fountain of living waters, and hewed them out ciftercs, broken citterns, that can hold no water. Jerem. u. 13.
Sin mcrtuus, ut quidam rr.inuti Philofophi cenl'ent, nihil fcntiam, non verew ne hunc - errorem meum mortui Philofophi irrideant. Cicero.
THE FIRST AMERICAN, FROM THE FOURTH LONDON ED!TI0?7, jFrom ©tank's fyttfgl For INCREASE COOKE & Co.— New-Have* CHARACTER OF THE WORK.
THE MINUTE PHILOSOPHER is an able defence of Divine Revelation. The wri- ter is the celebrated BERKLEY, Biihop of Cloyne; univerfally confidered as one of the firft Philofophers, who have appeared in any age, or country. For the difcufiion of this fubject he was better qualified than almoft any other man, by his pre-eminent talents, both natural and acquired; particularly by his great learning and fingular powers of reafoning. This work Is an illuftrious proof of thofc talents, and may be confidered as a ftore-houfe, whence many fucceeding writers have drawn their materials, and their arguments. The Minute Philofopher coniifls of a feries of dialogues, involving moil of the important topics in the debate between Chriftians and Infidels; the principal arguments by which Chriftianity is defended, and the principal objections with which it has been oppoi'ed. The reafoning is clear, found, and conclufive; and has never been anfwered. The characters of the difputants are well chofen, and ably fupported; and their converfation is fpirited and natural. The work is of courfe highly entertain- ing, as well as convincing. In the character of Euphranor, particularly, the writer has given, perhaps, the belt example of the Socratic manner cf reafoning, which can be found. Warton obferves, that the club, compofed of Pope, Swift, BoUngbroke, &c. re- garded this work, in fpite of the prejudices of fome of them, as a maifterly performance; not indeed, when firft prefented to them, for they did not underitaud it; but afterwards, when thoroughly explained by its Author, who knew more of this, and moit other moral iiibjecls, than all of them united.
In a word, The Minute Philofopher may be confidently recommended, as a perform- ance of the firft merit, to all, who' love to read the beft reafonings, on the moil im- portant fubje&s.
TIMOTHY DWIGHT.
Yale College, 1 ADVERTISEMENT- T HE Author's defign being to confider the free- thinker in the various lights of atheift, libertine, enthufi- aft, fcomer, critic, metaphyfician, fatalift, and fceptic, 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 feci. There may poffibly be a reader who fhall think the character of atheift agrees with none: But though it hath been often faid, there is no fiich thing as a fpeculative atheift; yet we muft allow, there are feveral atheifts who pretend to fpeculation. This the author knows to be true; and is well allured, that one of the mod noted writers againft chriftianity in our times, declared he had found out a demonftration againft the being of a God. And he doubts not, whoever will be at the pains to inform himfelf, by a general conversation, as well as books, of the principles and tenets of our modern free-thinkers, will fee too much caufe to be perfuaded that nothing in the enfu- ing characters is beyond the life.
As the author hath not confined himfelf to write againft books alone, fo he thinks it necefiary to make this decla- ration. It muft not therefore be thought, that authors are mifreprefented, if every notion of Akiphroh or Lyficles ADVERTISEMENT.
is not found precifely in them. A gentleman, in private conference, may be fuppofed to fpeak plainer than others write, to improve 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 infinuation againft the dignity, freedom, and immortality of the hu- man foul, may fo far forth be juftly faid to unhinge the principles of morality, and deftroy the means of making, men reasonably virtuous. Much is to be apprehended from that quarter againft the interefts of virtue. Wheth- er the apprehenfion of a certain admired writer,* that the caufe of virtue is likely to fuffer lefs from its witty antago- nifts, than from its tender nurfes, who are apt to overlay it, and kill it with excefs of care and cherifhing, and make it a mercenary thing by talking fo much of its rewards: whether, I fay, this apprehenfion be fo well founded, the reader may determine.
* Jffiy on the freedom of wit and humor ', Part II, Se<& 3.
THE CONTENTS.
The FIRST DIALOGUE.
SECT. I. Introduction. 2. Aim and Endeavors 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 Impojlurs of the Friefl and Magi/Irate.
8. The* Free-thinker's Method in making Converts and Dis- coveries.
9. The Atheifl alone Free. His Senfe of natural Good ' cr. 'a Evil.
10. Modern Free-thinkers more properly named Minute Fhilofophers.
11. Minute Philofcphcrs, what fort of Men, and bnv educated.
12. Their Numbers, Prcgrefsy and Tenets.
13. Compared with other Fhilofophers* 14. What Things and Notions to be eflcemed Natural.
15. Truth the fume, notwithflanding Diva ft iy of Opir 16. Rule and Meafure of moral Truth-.
viii CONTENTS.
The SECOND DIALOGUE.
Seel:. I. Vulgar Error, That Vice is hurtful.
2. The Benefit of Drunkennefs, Gaming and Whoring, 3. Prejudice againjl Vice wearing off.
4. Its Ufefulnefs illujlrated in the Injlances of Callicles and Telefilia.
5. The Reafcning of Lyficles in behalf of Vice examined.
6. Wrong to punijh Actions when the Doblrines whence they flow are tolerated.
7. Hazardous Experiment of the Minute Philofophers.
8. Their Doctrine of Circulation and Revolution, 9. Their fenfe of a Reformation.
1 o. Riches alone not the Public Weal.
1 1. Authority of Minute Philofophers: Their Prejudice againjl Religion.
12. Effects of Luxury: Virtue ', whether notional?
1 3. Pleafure of Senfe.
14. What fort of Pleafure mofl natural to Man.
15. Dignity of Human Nature.
16. Pleafure mifiaken.
17. Amufements, Mifery, and Cowardife of Minute Philo- fophers.
18. Rakes cannot reckon.
19. Abilities and Succefs of Minute Philofophers.
20. Happy Effects of the Minute Philofophy in particular Injlances* 2 1. Their free Notions about Government.
22. England the proper Soil for Minute Philofophy.
2 3. The Policy and Addrefs of its Profeffors.
24. Merit of Minute Philofophers towards the Public.
25. Their Notions and Character.
26. Their Tendency towards Popery and Slavery.
The THIRD DIALOGUE.
Seel. 1. Alciphron^ ace omit of Honor. ?. Character and Conduit of Men of Honor.
CONTENTS. ix 3. Senfe of moral Beauty.
4. The Honejlum or to kalon of the Ancients.
5. Tafle for moral Beauty whether a fure Guide or Rule.
6. Minute Philofophers ravi/hed with the Abjlracl Beauty of Virtue.
7. Their Virtue alone difinterefled and heroic.
8. Beauty of fenfibk Objecls, what, and how perceived, 9. The Idea of Beauty explained by Painting and Architec- ture.
10. Beauty of the moral Syflem, wherein it confijls.
11. It fuppofeth a Providence.
12. Influence of to kalon and to prepon.
13. Enthufiafm 0/Xratylus compared with the Sentiments of Ariftotle.
14. Compared with the Stoical Principles.
15. Minute Philofophers y their Talent for Raillery and Rid- icule.
16. The Wifdom of thofe who make Virtue alone its own Reward.
The FOURTH DIALOGUE.
Seel. 1. Prejudices concerning a Deity.
2. Rules laid down by Alciphron to be obferved in proving a God.
3. What fort of Proof he expetls.
4. Whence we col I eel the Being of other Thinking Indi- viduals.
5. The fame Method a fortiori proves the Being of God.
6. AlciphronV fecond Thoughts on this Point.
7. Godjpeaks to Men.
8. How Dijlance is perceived by Sight.
9. The proper Objecls of Sight at no dijlance.
10. Lights, Shades, and Colours, varioufly combined form a Language.
1 1. The Signification of this Language learned by Experience.
1 2. God explaincth hitnfelfto the Eyes of Men by the arbitrary life offenfible Signs.
x CONTENTS, 13. The Prejudice and two-fold Afpecl of a Minute Philo- fopher.
14. God prefentto Mankind, informs, admonifhes, and direbls them in afenfible maimer.
15. Admirable Nature and Ufe of this vifual Language, 16. Minute Philofophers content to admit a God in certain Senfes.
17. Opinion of fome, ivho hold that Knowledge and Wifdom are not properly in God.._ 1 8. Dangerous Tendency of this Notion.
19. Its Original.
20. The Senfe of Schoolmen upon it.
21. Scholaftic Ufe of the terms Analogy and Analogical ex* plained,: Analogical Perfections of God mifunderflood.
22. God intelligent, wife, and good, in the proper Senfe of the Words.
23. Objection from moral Evil confidered.
24. Men argue from their own Dcfebls againfl a Deity* 25. Religious Worfhip reafonable and expedient.
The FIFTH DIALOGUE.
Seel:, ic Minute Philofophers join in the Cry, and follow the Scent of others.
2. Wor/hip prefer ibed by the Chriflian Religon fuitable to God and Man.
3. Power and Influence of the Druids.
4. Excellency and Ufefalnefs of the Chri/lian Religion, 5. It ennobles Mankind, and makes them happy.
6. Religion neither Bigotry nor Superflition.
7. Phyficians and Phyficfor the Soul.
8. Character of the Clergy.
9. Natural Religion and Human Reafon not to be difparaged. 3 o. Tendency and Ufe of the Gentile Religion.
1 1. Good Effects of Chrifianity 1 2. Englishmen compared with ancient Greeks and Romans. 1 3. The modern Practice of Dueling.
14. Char abler of the Old Romans, how to be formed.
CONTENTS. xi 15. Genuine Fruits of the Go/pel.
1 6. Wars and Factions not an Effecl of the Chriflian Religion, 1 7. Civil Rage and Maffacrees in Greece and Rome.
18. Virtue of ancient Greeks.
1 9. Quarrels of Polemical Divines, 20. Tyranny 9 Ufurpationy Sophiftry of Ecclefiajlics, 2 1. The Univerftties cenfured.
22. Divine Writings of a certain modern Critic, 23. Learning the Effecl of Religion, 24. Barbarifm of the Schools, 25. Refloration of Learning and polite Artsy to whom owing, 26. Prejudice and Ingratitude of Minute Philofophers, 27. Their Pre tenf ions and Conducl incoffiflent, 28. Men and Brutes compared with refpecl to Religion.
29. Chrijlianity the only Means to eflablifh Natural- Religion* 30. Free-thinkers mi/lake their Talents; have aflrong Ima- gination.
3 1. Tithes and Church- Lands.
32. Men diflinguijhedfrom Human Creatures, 33. Diflribution of Mankind into Birds y Beaflsy and Fifhes, 34. Plea for Reafon allowed \ but Unfair nefs taxed.
35. Freedom a Blejfingor a Curfey as it is ufed, 3 6. Priefl craft not the reigning Evil, The SIXfH DIALOGUE.
Seel;. I. Points agreed.
1, Sundry Pretences to Revelation.
3. Uncertainty of Tradition, 4. Object and Ground of Faith.
5. Some Books difputed) others evidently fpurious.
6. Stile and Compofttion of holy Scripture.
7. Difficulties occurring therein.
8. Obfcurity not always a Defecl, 9. lnfpiration neither impojftble nor abfurd.
10. Obj eel ions from the Form and matter of Divine Revela- tion, conjidered.
11. Infidelity an Effecl of Narrow nefs and Prejudice, xii CONTENTS.
12. Articles of Christian Faith not unreafonable.
13. Guilt the natural Parent of Fear, 14. Things unknown, reduced to the Standard of what Men know.
15. Prejudices againfl the Incarnation of the Son of God.
1 6\ Ignorance of the Divine Oeconomy, a Source of Difficul- ties.
1 7. Wifdom of God, Foolifhnefs to Man.
1 8. Reafon, no blind Guide.
19. Ufefulncfs of Divine Revelation.
20. Prophefies, whence obfeure.
21. Eajlern Accounts of Time older than the Mofaic.
22. The Humour of./Egyptians, AfTyrians, Chaldeans, and other Nations extending their Antiquity beyond Truth, ac- counted for.
23. Reafons confirming the Mofaic Account.
24. Profane Hiflorians inconfiflent, 25. Celfus, Prophyry, and Julian.
26. The teflimony of Jofephus confidered.
27. Atieflation of Jews and Gentiles to Chrijlianlty.
28. Forgeries and Herefies.
29. Judgment and Attention of Minute Philofophers.
30. Faith and Miracles.
31. Probable Arguments a fufjicient Ground of Faith.
32. The Chriflian Religion able to Jland the Teft of rational Inquiry.
The SEVENTH DIALOGUE.
Seel. 1. Chriflian Faith impoffible.
2. Words flan d for Ideas.
3. No Knowledge or Faith without Ideas.
4. Grace, no Idea of it.
5. Suggefling Ideas not the only life of Words.
6. Force as difficult to form an Idea of as Grace.
7. Notwithjlanding which, ufeful Propofitions may be form" ed concerning it.
8. Belief of the Trinity and other My f cries not abfurd.
CONTENTS. xlii 9. Mi/lakes about Faith an Qccafion of profane Raillery.
10. Faith its true Nature and Effecls.
1 1. Illufi rated by Science.
12. By Arithmetic in particular.
13. Sciences converfant about Signs.
1 4. The true End of Speech, Reafon, Science, and Faith.
15. Metaphyfical Obj 'eel ions areflrong againfl Human Sciences as Articles of Faith. K 16. No Religion, becaufe no Human Liberty* m 17. Farther Proof againfl Human Liberty.
18. Fatalifm a Confequence of erroneous Suppofitions.
19. Man an accountable Agent.
20. Inconfijlency, Singularity, and Credulity of Minute Phi- lofophers.
2 1. Untroden Paths and new Light of Minute Philofophers.
22. Soph'iflry of the Minute Philofophers.
23. Minute Philofophers ambiguous, enigmatical, unfathom- able.
24. Scepticifm of the Minute Philofophers.
25. How a Sceptic ought to behave.
26. Minute Philofophers, why difficult to convince. 1*], Thinking, not the epidemical Evil of thefe Times.
28. Infidelity, not an Effecl of Reafon or Thought, its true Motives affgned.
29. Variety of Opinions about Religion, EffeEls thereof.
30. Method for proceeding with Minute Philofophers.
31. Want of Thought and want of Education Defetls of the prefent Age.
THE MINUTE PHILOSOPHER.
FIRST DIALOGUE.
L Introduction* II. Aim and Endeavors of Free- thinkers. III. Oppofed by the Clergy. IV. Liber- ty of Free-thinking. V. Farther Account of the Views of Free-thinkers. VI. %he Progrefs of a Free-thinker towards Atheifm. VII. - Joint Impof- ture of the Priefi and Magijirate. VIII. The Free-thinker* s Method in making Converts and D if cover ies. IX. The Atheifi alone Free. His Senfe of natural Good and EviL X. Modern Free- thinkers more properly named Minute Philofophers. XI. Minute Philofophers, what fort of Men, and how educated. XII. Their Numbers, Progrefs and Tenets. XIII. Compared with other Philofophers. XIV. What Things and Notions to be efteemed nat- ural. XV. Truth the fame, notwithstanding Di- verfity of Opinions. XVI. Rule and Meafure of moral Truths.
LI LI X FLATTERED myfelf, Tkeagts* that before this time I might have been able to have fent you an agreeable account of the fuccefs of the affair, which brought me into this remote corner of the country. But inftead of this, I mould now give you the detail of its mifcarriage, if I did not rather choofe to entertain you with fome amu- fmg incidents, which have helped to make me eafy under a circumftance I could neither obviate nor forefee. Events 16 MINUTE PHILOSOPHER. [Dial. I.]
are not in our power; but it always is, to make a good ufe even of the worft. And I muft needs own, the courfe and the event of this affair gave opportunity for reflexions, that make me fome amends for a great lofs of time, pains, and expence. A life of 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 leaft teach him to ob- ferve. And a mind at liberty to reflect on its own obferv- ations, if it produce nothing ufeful to the world, feldom fails of entertainment to itfelf. For feveral months pad I have erijoyed fuch liberty and leifure in this diftant retreat, far beyond the verge of that great whirlpool of bufinefs, faction, and pleafure, which is called the world. And a retreat in itfelf agreeable, after a long fcene of trouble and difquiet, was made much more fo by the converfation and good qualities of my hoft Euphranory who unites in his own perfon the philofopher and the farmer: two charac- ters not fo inconfiftent in nature as by cuftom they feem to be. Euphvanor, from the time he left the univerfity, hath lived in this fmall town; where he is poffefled of a convenient houfe with a hundred acres of land adjoining to it; which being improved by his own labor, yield him a plentiful fubfiftence. He hath a good collection, chief- ly of old books, left him by a clergyman his uncle, under whofe care he was brought up. And the bufinefs of his farm doth not hinder him from making good ufe of it. He hath read much, and thought more: his health and llrength of body enabling him the better to bear fatigue of mind. He is of opinion that he could not carry on his ftudies with more advantage in the clofet than the field, where his mind is feldom idle while he prunes the trees, follows the plough, or looks after his flocks. In the houfe of this honeft friend I became acquainted with Crito, a neighboring gentleman of diftinguifhed merit and eftate, who lives in great friendfhip with Euphranor. Laft fum- mer, Crito, whofe parilh church is in our town, dining on a Sunday at Euphranor*st I happened to inquire after his guefls whom we had feen at church with him the Sunday [Dial I.] MINUTE PHILOSOPHER. 17 before. They are both well, faid Crita9 but, having once cccafionally conformed, to fee what fort of afTembly our parifh could afford, they had no farther curiofity to gratify at church, and fo chofe to flay at home. How, faid Eu- phranory are they then diffenters? No, replied Crito, they are free-thinkers. Euphranor, who had never met with any of this fpecies or feci: of men, and but little of their writings, (hewed a great defire to know their principles or fyftem. That is more, faid Critoy than I will undertake to tell you. Their writers are of different opinions. Some go farther, and explain themfelves more freely than others. But the current general notions of the feci: are beft learned from converfation with thofe who profefs themfelves of it. Your curiofitv mav 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. Alciphron is above forty, and no granger either to men or books. I knew him firfl 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 fcale and taftelefs to his palate, have flung him into a fort of fplenetic indolence. The young gentleman, JLvfcles, is a near kinfman of mine, one of lively parts, and a general infight into letters; who, after having paus- ed the forms of education and feen a little of the world, fell into an intimacy with men of pleafure and free-think- ers, I am afraid much to the damage of his conftitution. and his fortune. But what I mo ft regret, is the corrup- tion of his mind by a {it of pernicious principles, which, having been obferved to furvive the paflions of youth, foreflaleven the remote hopes of amendment. They are both men of fafhion, and would be agreeable enough, if they did not fancy themfelves free-thinkers. But this, to fpeak the truth, Jias given them a certain air and manner, which a little too vifibly declare they think themfelves wi- fer than the reft of the world. I mould thei C 18 MINUTE PHILOSOPHER. [Dial. I.]
at all difpleafed if my guefts met with their match, where they leaft fufpe&ed it, in a country farmer. I (hall not, replied Euphranory pretend to any more than barely to in- form myfelf of their principles and opinions. For this end I propofe to-morrow to fet a week's tafk to my labor- ers, and accept your invitation, if Dion thinks good. To which I gave confent. Mean while, faid Crko, I fhall pre- pare my guefts, and let them know that an honeft neigh- bor hath a mind to difcourfe with them on the fubjeft. of their free-thinking. And, if I am not miftaken, they will pleafe themfelves with the profpe£fc of leaving a convert behind them, even in a country village. Next morning Euphranor rofe early, and fpent the forenoon in ordering his affairs. After dinner we took our walk to Crito's which lay through half a dozen pleafant fields planted round with plane-trees, that are very common in this part of the country. We walked under the delicious (hade of thefe trees for about an hour before we came to Crito's houfe, which (lands in the middle of a fmall park, beauti- fied with two fine groves of oak and walnut, and a wind- ing dream of fweet and clear water. We met a fervant at the door with a fmall bafket of fruit which he was carrying into a grove, where he faid his mailer was with the two Grangers. We found them all three fitting under a ihade. And after the ufual forms at firft meeting, Eu- phranor and I fat down by them. Our converfation began upon the beauty of this rural fcene, the fine feafon of the year, and fome late improvements which had been made in the adjacent country by new methods of agriculture. Whence Aldphron took occafion to obferve, that the mod valuable improvements came lateil. I mould have fmall temptation, faid he, to live where men have neither polifh- ed manners, nor improved minds, though the face of the country were ever fo well improved. Butlhave long obferv- ecl, that there is a gradual progrefs in human affairs. The firft care of mankind is to fupply the cravings of nature: in the next place they ftudy the conveniencies and comforts [Dial. L] MINUTE PHILOSOPHER. i9 of life. But the fubduing prejudices and acquiring true knowledge, that Herculean labor, is the lad, being what de- mands the mod perfect abilities, and to which all other advantages are preparative. Right, faid Euphranory Alci- phron hath touched our true defect. It was always my opinion, that as foon as we had provided fubfiftence for the body, our next care fhoukl be to improve the mind. But the defire of wealth fteps between and ingroileth men's thoughts.
II. Alciphron. — Thought is that which we are told didinguifTieth man from bead: and freedom of thought makes as great a difference between man and man. It is to the noble aflerters of this privilege and perfection of human kind, the free-thinkers I mean, who have fprung up and multiplied 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 ilavery and fuperftition. Euphrano'r, who is a fmcere enemy to both, tedified a great efteem for thofe worthies who had prefer- ved their country from being ruined by them, having fpread fo much light and knowledge over the land. He added, that he liked the name and character of a free- thinker 5 but in his fenfe of the word, every honed inquirer after truth in any age or country was intitled to it. He therefore defired to know what this feet was that Alciphron had fpoken of as newly fprung up? what were their tenets? what were their difcoveries? and wherein they employed themfelves, for the benefit of mankind? Of all which, he mould think himfelf obliged, if Alciphron would inform him. That I mall, very eafily, replied Alciphron, for I profefs myfelf one of the number, and my mod intimate friends are fome of the mod confiderable among them. And perceiving that Euphranor heard -'him with refpect, he proceeded very fluently. You mud know, faid he, that the mind of man may be fitly compared to a piece of land. V so MINUTE PHILOSOPHER. [Dial. I.]
flubbing, ploughing, 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 wade 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 the foil itfelf, the paffions and imperfections of the mind of man j and partly to thofe feeds which chance to be fcattered in it by every wind of doctrine, which the cunnig of ftatefmen, the fingularity of pedants, the fuperftition of fools, or the irn- pofture of priefls, mall raife. Reprefent to yourfelf the mind of man, or human nature in general, that for fo many ages had lain obnoxious 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 tafk it muft be to extirpate them: And* yet this work, no lefs difficult than glorious, is the employment of the modern Free-thinkers. Alciphron having faid this, made