A short discourse upon the reasonableness of men's having a religion, or worship of God by His Grace, George, Duke of Buckingham. Buckingham, George Villiers, Duke of, 1628-1687. 1685 Approx. 22 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A29993 Wing B5329 ESTC R576 12241134 ocm 12241134 56774 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A29993) Transcribed from: (Early English Books Online ; image set 56774) Images scanned from microfilm: (Early English books, 1641-1700 ; 130:7) A short discourse upon the reasonableness of men's having a religion, or worship of God by His Grace, George, Duke of Buckingham. Buckingham, George Villiers, Duke of, 1628-1687. [6], 21, [2] p. Printed by John Leake, for Luke Meredith ..., London : 1685. Advertisements ([2] p.) at end. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Apologetics -- Early works to 1800. Apologetics -- History -- 17th century. Faith and reason. 2004-02 TCP Assigned for keying and markup 2004-02 Aptara Keyed and coded from ProQuest page images 2004-07 Jonathan Blaney Sampled and proofread 2004-07 Jonathan Blaney Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A Short Discourse UPON THE REASONABLENESS Of MEN's having a RELIGION , OR Worship of God. By his Grace , GEORGE Duke of BUCKINGHAM . LONDON , Printed by John Leake , for Luke Meredith , at the King ' s Head , at the West End of St. Paul ' s Church-Yard , MDCLXXXV . TO THE READER . WHEN I began to write upon this Subject , it was out of a Curiosity I had to try , what I could say , in reason , against the bold Assertions of those Men , who think it a witty thing to defame Religion ; and I have seen so few Writings of late , which are not very tedious , that I was desirous at least to avoid that fault in this , by making it as short as I could . The Reason why I have suffer'd it to be Printed , is indeed , Because I could not help it ; Coppies having been taken of it , and sent to the Press , by the negligence of some to whom I lent it to Read. I was as much ashamed to forbid the Printing of it , as I should have been , to have order'd it , or as I should be now it is Printed , to disown what I have Written ; and therefore , I have here set my Name to it . By the nature of this Discourse , I was forced to Conclude with an Opinion , which I have been long convinced of ; That nothing can be more Anti-christian , nor more contrary to Sense and Reason , than to Trouble and Molest our Fellow-Christians , because they cannot be exactly of our Minds , in all the things relating to the Worship of God. And who will but examine what multitudes of Men there are now amongst us , of different Perswasions in Religion ; and how inconsiderable any one part of them is , compared to the rest , must , I am confident , be convinced , That the practice of it , at this time , would be of no advantage to the Publick . If a serious consideration of the Present State of this Kingdom , can sink deep enough into Men's Hearts , to make them endeavour , now , to promote a true Liberty of Conscience , I shall yet hope to enjoy happy days in England . But otherwise , without pretending to be a Prophet , I can easily foresee , That the contrary must of necessity terminate in this ; A General Discontent ; The Dispeopleing of our poor Country ; And the Exposing us to the Conquest of a Foreign Nation . BVCKINGHAM . A Short Discourse UPON THE REASONABLENESS Of MEN'S having a RELIGION , OR Worship of God. THere is nothing that gives Men a greater dissatisfaction , than to find themselves disappointed in their Expectations ; especially of those things in which they think themselves most concern'd ; and therefore all , who go about to give Demonstrations in Matters of Religion , and fail in the attempt , do not onely leave Men less Devout than they were before , but also , with great pains and industry , lay in their Minds the very Grounds and Foundations of Atheism : For the generality of Mankind , either out of laziness , or a diffidence of their being able to judge aright in Points that are not very clear , are apt rather to take things upon trust than to give themselves the trouble to examine whether they be true or no. But when they find , that what a Man undertakes to give them for a Demonstration , is really none at all , they do not onely conclude they are deceived by him , but begin also to suspect , they have been ill used , by those , who first impos'd upon them a Notion , for which no Demonstration can be given ; and from that suspicion proceed to this other of a more dangerous consequence ; That what is not demonstrable , may perhaps too not be true . I shall , therefore in this Discourse , make use of another method , and content my self with endeavouring to shew what , in my Opinion , is most probable : Demonstration being , as to Matters of Faith , absolutely unnecessary : Because , if I can convince a Man , That the Notions I maintain are more likely to be True than False , it is not in his power not to believe them ; no Man believing any thing because he has a mind to believe it , but because his Judgment is convinc'd , and he cannot choose but believe it , whether he will or no : and Belief is all that is required of us in the Speculative part of Religion . Besides , Demonstration being such an Evidence of a thing , as shows the contrary of it to be impossible ; it is , if you mark it , a whimsical kind of expression to say , That a Man does but believe a thing to be so , which he is sure cannot possibly be otherwise . It is just as ingenious as if one should profess , That he hopes he shall but begin to have a thing to morrow , which he is already this day in possession of . Belief and Faith being as intirely swallow'd up in Demonstration , as Hope is in Fruition . My design in this Paper is , To induce Men to a belief of Religion , by the strength of Reason ; and therefore , I am forc'd to lay aside all Arguments which have any dependence upon the Authority of Scripture , and must fashion my Discourse as if I had to do with those that have no Religion at all . The first main Question , upon the clearing of which I shall endeavour to ground the Reasonableness of Men's having a Religion , or Worship of God , is this , Whether it is more probable that the World has ordered it self to be in the Form it now is , or was contriv'd to be so by some other Being of a more perfect , and more designing nature ? For whether or no the World has been Created out of nothing , is not material to our purpose ; Because if a supreme Intelligent Agent has fram'd the World to be what it is , and has made us to be what we are , we ought as much to stand in awe of it , as if it had made both us and the World out of nothing . Yet because this latter Question ought not to be totally pass'd by , I shall take the liberty to offer some Conceptions of mine upon it . The chief Argument used against God Almighty's having Created the World , is , That no Man can imagine how a thing should be made out of nothing ; and that , therefore , it is impossible , he should have made the World , because there is nothing else , out of which it could be made . First then , I cannot choose but observe , that to say , Because we are not able to imagine how a thing should be , therefore the being of that thing must be impossible , is in it self a disingenious way of Argumentation ; especially in those , who at the same time declare they believe this World to be Eternal , & yet are as little able to comprehend how it should be Eternal , as how it should be made out of nothing . In the next place , I conceive that nothing can be properly said to endure , any longer than it remains just the same ; for in the instant any part of it is changed , that thing as it was before , is no more in being . In the third place , That every part of this World we live in is changed every moment ; and by consequence , that this whole World is so too , because the whole is nothing else but what is composed of every part ; and that therefore we cannot properly say , this World has continued for many Ages , but onely that all things in this World have been changed for several Years together . To evade which Opinion , those who maintain the Eternity of the World , are forc'd to say , That the Matter of it is not changed , but the Accidents only ; though this be a sort of Argument which they will not allow of in others . For when it is by the Romanists urged , in Defence of Transubstantiation in the Sacrament , That the Accidents of the Wafer remain , though the Substance of it be changed ; they reject that as a ridiculous Notion ; and yet it is not one jot more absurd to say , That the Accidents remain when the Matter is chang'd , than that the Matter remains when the Accidents are changed ; nay of the two , the Assertors of this latter Opinion are the least excusable , because they boldly attribute it to a Natural Cause , whereas the Romanists have the modesty at least to own it for a Mysterious Miracle . But that the weakness of this imagination , of separating Accidents from Bodies may the plainlier appear , let us examine a little what the meaning of the word Accident is . Accident then does not signifie a Being distinct from Body or Matter , but is only a Word , whereby we express the several ways we consider of what is in a Body , or matter that is before us . For example ; If we perceive a Body to have length , then we consider of that length as an Accident of that Body ; and when we perceive a Body to have a Smell , or Taste , then we consider of that Smell , and that Taste , as Accidents of that Body : But in none of these Considerations we mean , that any thing can have Length , or Smell , or Taste , but what really is Body ; and when any thing , that had a Smell or Taste , has left off to have a Smell or Taste , it is , because that Part of it , which had a Smell or Taste , is no more in it . So that , upon an Examination of the whole Matter , I am apt to believe , That there can be naturally no change of Accidents , but where there is a real change of Bodies . But to proceed a little further , the Question being , Whether it be more probable , that the World , or that God Almighty has been from all Eternity ? I think , I may adventure to affirm , That of two Propositions , the least probable is that which comes nearest to a Contradiction : Now nothing can come nearer to a Contradiction , Than Eternity , or abiding the same for ever , and a continued Changing , or not abiding the same one moment : And therefore I conclude , it is less probable , that this Changeable World should have been from all Eternity , than that some other Being , of more Excellence , and greater Perfection , should be so , whose very Nature is incapable of Change. That Being of more Excellence , and greater Perfection , I call God ; and those , who out of a foolish aversion they have for the Name of God , will call it Nature , do not in any kind differ from this Notion of that Being , but only change its Name , and rather shew , they have a vain mistaken Ambition of being thought Atheists , than that they have any Reason strong enough to Convince them to be so . The next Question I shall take into Consideration , is this , Whether , though there be a God , it is probable , that He should take a more particular Care of Mankind , than He does of Beasts and other Animals ? To which I have this to offer , That though there are several sorts of Animals , which give us occasion to imagine they have some kind of Reason in them , though not to so great a Perfection as Men have ; yet since no other Animal did ever any one thing , that could give us the least cause to believe , they have a Conception of another World , or of a Deity ; and that no Man was ever yet born , but had a Conception , or at least , a Suspicion of it , more or less . I say , for this Reason , it is probable , in my Opinion , That there is something nearer a-kin to the Nature of God in Men , than there is in any other Animals whatsoever ; and for that Reason , that God Almighty does take a more particular Care of us , than He does of them . If then God be Eternal , and it is probable there is something in our Nature , which is a-kin to the Nature of God , it is also probable , That that Part of us never dies . It is also probable , That what by it we are prompted most to value and esteem , as the highest Perfections , good Qualities , and Vertues , are Parts of the Essence , and Nature of God. Now , of all good Qualities , or Vertues , it is Justice ; which all Men do most highly esteem and value in others , though they have not all the good Fortune to practise it themselves . For Justice is that good Quality , or Vertue , which causes all other good Qualities or Vertues to be esteemed ; nay , it is that Vertue , without which , all other Vertues become as Vices ; that is , they all come to be abhorr'd . For he who wants Justice , and has Wit , Judgment , or Valor , will for the having Wit , Judgment , or Valor , be the more abhorr'd ; Because the more Wit , Judgment , or Valor he has , if he wants Justice , the more he will certainly become a Wicked Man : And he who wants Justice , and has Power , will for the having that Power , be the more abhorr'd ; Because the more Power he has , if he wants Justice , the more he will certainly become a Wicked Man : And therefore , in my Opinion , it is a very unreasonable thing for Men , out of a Design of extolling God Almighty's Power , to rob Him of Justice ; the Quality without which , even Power it self must necessarily be abhorr'd . And pray what can be more disrespectful to God Almighty , Than to phansie that he shall punish us for doing that , which he has from all Eternity predestinated ; that is , Compell'd us to do ? It is an Act that I can hardly believe there ever yet was born a Man cruel enough to be guilty of , even in the depth of his Revenge ; And shall we make that an Attribute of the Most Perfect , and the Most High God , which is beneath the effect of the meanest of Passions in the worst of Men ? It is , in my Opinion , more reasonable to believe , That God Almighty , out of his Love to Mankind , has given us an Eternal Soul ; That an Eternal Being , and Free-will , are things in their Nature inseparable one from the other ; and that therefore , according to our Actions , proceeding from our Wills , God Almighty , in Justice , will Reward and Punish us in another World , for the Good and Ill Deeds we perform in this . I do not say , that the best of our Actions here , are good enough to make us deserve the utmost Joys of Heaven ; we must owe them to God Almighty's Grace and Favour , as indeed , we owe all things else . Neither will I take upon me to guess at the several Degrees of Joys there are in Heaven . Our dull Sences , making it as impossible for us to discourse well of those things , as it is impossible for a Man Born Blind , to talk well of Colours . Nor will I pretend to judge how long , or how much God Almighty will Punish us hereafter ; Because , for the same Reason that we think him to be a God of Justice , we must also conclude him to be a God of Mercy . This only I do verily believe , That the more we Love him , the more he will Love us ; and the less we Love him , the worse it will be for us . Again , if this Instinct , or Conception , we have of a Deity , be the Ground of our Religion , it ought also to be the Guide of our Religion ; That is , if the strongest Reason we have to believe , That God Almighty does take a more particular Care of us , than He does of other Animals , is , Because there is something in our Nature , nearer a-kin to the Nature of God , than any thing that is in any other Animal ; I say , in all Reason , that part of us , which is nearest a-kin to the Nature of God , ought to be our Guide and Director , in Choosing the best Way for our Religious Worship of God. There is also this other Consequence , which , in my Opinion , does naturally depend upon what has been said ; That one of the greatest Crimes a Man can be guilty of , is , To force us to act or , sin against that Instinct of Religion which God Almighty has placed in our Hearts ; for , if that Instinct be somewhat a-kin to the Nature of God , the sinning against it must be somewhat a-kin to the Sin against the Holy Ghost . If then it be probable , that there is a God , and that this God will Reward and Punish us hereafter , for all the Good and Ill things we act in this Life ; It does highly concern every Man , to examine seriously , Which is the best Way of Worshipping and Serving this God ; That is , Which is the best Religion . Now , if it be probable , that the Instinct which we have within us , of a Deity , be a-kin to the Nature of God ; That Religion is probably the best , whose Doctrine does most recommend to us those Things , which , by that Instinct , we are prompted to believe are Vertues , and good Qualities : And that , I think , without exceeding the Bounds of Modesty , I may take upon me to affirm , Is the Christian Religion . And for the same Reason , it does also follow , That the Religion amongst Christians , which does most recommend to us Vertue , and a good Life , is , in all probability , the best Religion . And here , I must leave every Man to take pains , in seeking out , and chusing for himself ; he only being answerable to God Almighty for his own Soul. I began this Discourse , as if I had to do with those , who have no Religion at all : And now , addressing my self to Christians , I hope , they will not be offended at me , for ending it with the Words of our Saviour : Ask , and it shall be given you ; Seek , and you shall find ; Knock , and it shall be opened unto you . I shall beg Leave farther , only to propose a few Questions to all those , in general , who are pleas'd to call themselves Christians . First , Whether there be any thing more directly opposite to the Doctrine and Practice of Jesus Christ , than to use any kind of Force upon Men , in Matters of Religion ? And consequently , Whether all those that practise it , ( let them be of what Church , or Sect , they please ) ought not justly to be call'd Antichristians ? Secondly , Whether there can be any thing more unmanly , more barbarous , or more ridiculous , than to go about to convince a Man's Judgment by any thing , but by Reason ? It is so ridiculous , that Boys at School are whipped for it ; who , instead of Answering an Argument with Reason , are Logger-heads enough to go to Cuffs . And Thirdly , Whether the Practice of it , has not always been ruinous and destructive to those Countries , where it has been used , either in Monarchies , or Common-Wealths ? And , Whether the contrary Practice has not always been successful to those Countries , where it has been used , either in Monarchies , or Common-Wealths ? I shall Conclude , with giving them this Friendly Advice ; If they would be thought Men of Reason , or of a good Conscience , Let them endeavour , by their good Counsel , and good Example , to perswade others to lead such Lives , as may save their Souls : And not be perpetually quarrelling amongst themselves , and cutting one another's Throats , about those things , which they all agree , are not absolutely necessary to Salvation . FINIS . Books Printed for , and Sold by Luke Meredith , at the King's Head , at the West End of St. Paul's Church-Yard . TWO Treatises : The First , Concerning Reproaching and Censure ; The Second , An Answer to Mr. Serjeant's Sure-Footing . To which are annexed , Three Sermons Preached upon several Occasions ; and very useful for these Times . By the late Learned and Reverend William Faulkner , D. D. An Introduction to the Old English History ; comprehended in Three several Tracts : The First , An Answer to Mr. Petyt's Rights of the Commons Asserted ; and to a Book , Entituled , Jani Anglorum Facies Nova : The Second Edition very much enlarged . The Second , An Answer to a Book , Entituled , Argumentum Antinormanicum , much upon the same Subject : Never before Published . The Third , The Exact History of the Succssion of the Crown of England : The Second Edition , also very much enlarged . Together , with an Appendix , containing several Records , and a Series of Great Councils and Parliaments , Before and After the Conquest , unto the End of the Reign of Henry the Third . And a Glossary , expounding many Words , used frequently in our Antient Records , Laws , and Historians . Published for the Vindication of Truth , and the Assistance of such as desire with Satisfaction to read , and truly understand , the Antient English Historians , and other Pieces of Antiquity . By Robert Brady , Doctor in Physick . In the Press . A Dialogue between a Pastor , and his Parishioner , touching the Lord's Supper : Wherein the most material Doubts and Scruples about Receiving that Holy Sacrament , are removed , and the Way thereto discovered to be both plain and pleasant . Very useful for Private Christians in these scrupulous Times . by Michael Altham . The Second Edition . To which is added , Some short Prayers , fitted for that Occasion ; and a Morning and Evening Prayer , for the Use of Private Families .