. –The Christian Virtuoso, cited in Mulfinger, p. 41.
For though it has long been the custom of such men, to talk, as if themselves, and those of their mind, were not alone the best, but almost the only naturalists; and to perplex others with pretending, that, whereas it is not conceivable, how there can be a God; all things are by the principles of the atomical philosophy, made clear and facile; Though this, I say, have long been used among the opposers of a Deity, yet he, that, not regarding their confidence, shall attentively consider the very first principles of things, may plainly enough discern, that of the arguments, wherewith natural philosophy has furnished atheists, those, that are indeed considerable, are far fewer than one would readily think; and that the difficulty of conceiving the eternity, self-existence, and some other attributes of God (though that afford them their grand objection) proceeds not so much from any absurdity belonging to the notion of a Deity, as such; as from the difficulty, which our dim human intellects find to conceive the nature of those first things (whatever we suppose them) which, to be the causes of all others, must be themselves without cause: for he, that shall attentively consider, what the atomists themselves may be compelled to allow, concerning the eternity of matter, the origin of local motion (which plainly belongs not to the nature of body) the infinity or boundlessness of space, the divisibleness or non-divisibility of each corporeal substance into infinite material parts, may clearly perceive, that the atomist, by denying, that there is a God, cannot free his understanding from such puzzling difficulties, as he pretends to be the reasons of his denial: for instead of one God, he must confess an infinite number of atoms to be eternal, self-existent, immortal, self-moving, and must make suppositions, incumbered with difficulties enough to him, that has competently accustomed his thoughts to leave second causes, beneath them, and contemplate those causes, that have none.
Such assumptions draw support from a variety of sources. .
I forget not, that there are several divines (and some of them eminent ones) that out of a holy jealousy (as they think) for religion, labour to deter men from addicting themselves to serious and thorough inquiries into nature, as from a study unsafe for a Christian, and likely to end in atheism, by making it possible for men (that I may propose to you their objection as much to its advantage as I can) to give themselves such an account of all the wonders of nature, by the single knowledge of second causes, as may bring them to disbelieve the necessity of a first.
The next advantage . Instead, Boyle feels God is honored more by having arranged the world to run according to laws that rarely if ever need His direct intervention.
To manifest these truths more distinctly, .
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