Immorality and pride, the great causes of atheism a sermon preach'd at the cathedral-church of St. Paul, January the 8th 1697/8 : the first of the lecture for that year, founded by the Honourable Robert Boyle, Esq. / by John Harris ...
as to scorn to pay him any Honour or Worship, to Pray to him or Call upon him; but will endeavour to banish the very Thoughts of his Being out of their Minds.
as to scorn to pay him any Honour or Worship, to Pray to him or Call upon him; but will endeavour to banish the very Thoughts of his Being out of their Minds.
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Here is the general Character or Qualifications of the Person the Psalmist speaks of; which is, That he is a Wicked Man. The Wicked through the Pride, &c. II. The particular kind of Wickedness, or the Origin from whence the Spirit of Atheism and Irreligion doth chiefly proceed;
Here is the general Character or Qualifications of the Person the Psalmist speaks of; which is, That he is a Wicked Man. The Wicked through the Pride, etc. II The particular kind of Wickedness, or the Origin from whence the Spirit of Atheism and Irreligion does chiefly proceed;
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And That is Pride. The Wicked through the Pride of his Countenance, &c. And, III. Here is the great Charge that is brought against this Wicked and Proud Man;
And That is Pride. The Wicked through the Pride of his Countenance, etc. And, III. Here is the great Charge that is brought against this Wicked and Proud Man;
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In discoursing on the two First of these Heads, I shall endeavour to shew, that Immorality and Pride are the great Causes of the Growth of Atheism amongst us:
In discoursing on the two First of these Heads, I shall endeavour to show, that Immorality and Pride Are the great Causes of the Growth of Atheism among us:
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So the Apostle St. Paul supposes, that those Men will have in them an evil heart of unbelief, who do depart from the living God, and live without him in the world.
So the Apostle Saint Paul supposes, that those Men will have in them an evil heart of unbelief, who do depart from the living God, and live without him in the world.
And indeed, it is very Natural to conclude, That those which are once debauched in their Practices, may easily grow so in their Principles: For when once 'tis a Man's Interest that there should be no God, he will readily enough disbelieve his Existence:
And indeed, it is very Natural to conclude, That those which Are once debauched in their Practices, may Easily grow so in their Principles: For when once it's a Man's Interest that there should be no God, he will readily enough disbelieve his Existence:
A Man oppressed with a Load of Guilt, and conscious to himself, that he is daily obnoxious to the Divine Vengeance, will be often very uneasie, restless,
A Man oppressed with a Load of Gilded, and conscious to himself, that he is daily obnoxious to the Divine Vengeance, will be often very uneasy, restless,
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Others, who have been a little enured to thinking, and have gotten some small smattering in the superficial Parts of Learning, will endeavour to defend their wicked Practices by some pretence to Reason and Argument.
Others, who have been a little enured to thinking, and have got Some small smattering in the superficial Parts of Learning, will endeavour to defend their wicked Practices by Some pretence to Reason and Argument.
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Now they will argue against the Freedom of their own Wills; and by and by, against that of the Divine Nature: and from both conclude, that there can be no harm nor evil in what they do,
Now they will argue against the Freedom of their own Wills; and by and by, against that of the Divine Nature: and from both conclude, that there can be no harm nor evil in what they do,
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and these Notions appear to them now, adorned with such bright and radiant Colours, and so beautiful and glorious, that they will rush headlong into this Fools Paradise, though Eternal Destruction be at the bottom;
and these Notions appear to them now, adorned with such bright and radiant Colours, and so beautiful and glorious, that they will rush headlong into this Fools Paradise, though Eternal Destruction be At the bottom;
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They Retrench the Deity of all his Attributes, absolutely deny his Presidence over the Affairs of the World, and make him nothing but a kind of necessary and blind Cause of things, Nature, the Soul of the World, or some such word, which they have happened to meet with in the Ancient Heathen Writers.
They Retrench the Deity of all his Attributes, absolutely deny his Presidence over the Affairs of the World, and make him nothing but a kind of necessary and blind Cause of things, Nature, the Soul of the World, or Some such word, which they have happened to meet with in the Ancient Heathen Writers.
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And in this, they are every step confirmed and established by the seeming Wit, and real Boldness, with which Atheistical Men dress up their Arguments and Discourses;
And in this, they Are every step confirmed and established by the seeming Wit, and real Boldness, with which Atheistical Men dress up their Arguments and Discourses;
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and with all due Gratitude to our Gracious God, accept of so vast a Reward as this of Eternal Happiness? Especially too when it is for doing that only out of a true Principle of Religion, which it is supposed he was inclined to perform without it, by the Principles of Reason and Honour.
and with all due Gratitude to our Gracious God, accept of so vast a Reward as this of Eternal Happiness? Especially too when it is for doing that only out of a true Principle of Religion, which it is supposed he was inclined to perform without it, by the Principles of Reason and Honour.
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What reason can therefore be possibly assigned, why such a Person should disbelieve the Truths of Religion? Is not a desire of Happiness so Natural to us, that 'tis the great Inducement of all our Actions? and will not every Man aim to get as much of this as he can, according to the Notion he hath of it? what is there then that can prejudice such a Man's Mind against the Belief and Expectation of a future Reward at the hand of God? Is it not Natural to embrace any offer that proposes to us a great Advantage? and are not we very ready to believe the Truth of any thing that is advanced of that Nature? The Great Truths therefore of Religion, containing nothing impossible, absurd or improbable in them,
What reason can Therefore be possibly assigned, why such a Person should disbelieve the Truths of Religion? Is not a desire of Happiness so Natural to us, that it's the great Inducement of all our Actions? and will not every Man aim to get as much of this as he can, according to the Notion he hath of it? what is there then that can prejudice such a Man's Mind against the Belief and Expectation of a future Reward At the hand of God? Is it not Natural to embrace any offer that proposes to us a great Advantage? and Are not we very ready to believe the Truth of any thing that is advanced of that Nature? The Great Truths Therefore of Religion, containing nothing impossible, absurd or improbable in them,
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And as 'tis hardly possible to conceive a Person can be an Atheist, without being first Wicked; so it appears as difficult to imagine, that if he be an Atheist, he should not continue to be so. I know the Contrary is often pretended;
And as it's hardly possible to conceive a Person can be an Atheist, without being First Wicked; so it appears as difficult to imagine, that if he be an Atheist, he should not continue to be so. I know the Contrary is often pretended;
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viz. That one that believes nothing of a God or Religion, may yet be, and often is guided by a Principle of Reason and Honour, and will do to others as he would be done unto himself:
viz. That one that believes nothing of a God or Religion, may yet be, and often is guided by a Principle of Reason and Honour, and will do to Others as he would be done unto himself:
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There is a late French Author, that endeavours to maintain by Arguments and Examples, that the Principles of Atheism do not necessarily lead to Vice and Immorality.
There is a late French Author, that endeavours to maintain by Arguments and Examples, that the Principles of Atheism do not necessarily led to Vice and Immorality.
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and doubtless often are, as Vicious and Immoral as any other Men, without ever arriving at the Point of Speculative Atheism, or perhaps without ever so much as doubting of the Being of a God, of the Truth of Religion,
and doubtless often Are, as Vicious and Immoral as any other Men, without ever arriving At the Point of Speculative Atheism, or perhaps without ever so much as doubting of thee Being of a God, of the Truth of Religion,
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But it doth not in the least follow from hence, that because he is not guilty of all manner, or of this or that particular Vice, that therefore he is a good Moral Man,
But it does not in the least follow from hence, that Because he is not guilty of all manner, or of this or that particular Vice, that Therefore he is a good Moral Man,
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for as one that had consider'd this Point well, observes, Self-Love, which like Fire covets to resolve all things into it self, makes Men they care not what Villany or what Impiety they Act,
for as one that had considered this Point well, observes, Self-Love, which like Fire covets to resolve all things into it self, makes Men they care not what Villainy or what Impiety they Act,
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Now, this Consideration can have no place in secret Actions, and consequently nothing will hinder a Man of these abominable Principles from committing the most barbarous Villany that is consistent with his Safety, and subservient to his Desires;
Now, this Consideration can have no place in secret Actions, and consequently nothing will hinder a Man of these abominable Principles from committing the most barbarous Villainy that is consistent with his Safety, and subservient to his Desires;
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but that sordid one of Self Love; which will still carry him to the perpetrating of any thing indifferently, according as it best conduces to his present Interest and Advantage.
but that sordid one of Self Love; which will still carry him to the perpetrating of any thing indifferently, according as it best conduces to his present Interest and Advantage.
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And how far such Notions as these will carry Men, 'tis very easie both to Imagine and to Observe. One would think nothing could be more Noble, Honourable and Comely,
And how Far such Notions as these will carry Men, it's very easy both to Imagine and to Observe. One would think nothing could be more Noble, Honourable and Comely,
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But this Noble Virtue, so peculiar to a Man of True honour and greatness of Mind, the Atheist will practise no longer than it is for his Interest and Advantage, and while it is consistent with his Safety.
But this Noble Virtue, so peculiar to a Man of True honour and greatness of Mind, the Atheist will practise no longer than it is for his Interest and Advantage, and while it is consistent with his Safety.
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And the same is expresly asserted in other words, even in lesser Cases than that of Danger of Death, by the Translator of Philostratus 's Life of Apollonius Tyanaeus, with a great Pretence to Wit and Humour.
And the same is expressly asserted in other words, even in lesser Cases than that of Danger of Death, by the Translator of Philostratus is Life of Apollonius Tyanaeus, with a great Pretence to Wit and Humour.
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But if Men may Lye and Prevaricate from so base and abject a Principle as Fear, no doubt they may do so for Interest and Advantage, for that is certainly as good a ground, as Cowardliness and Baseness;
But if Men may Lie and Prevaricate from so base and abject a Principle as fear, no doubt they may do so for Interest and Advantage, for that is Certainly as good a ground, as Cowardliness and Baseness;
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this greatness of Mind, that will keep a Man from doing an ill thing. In reality, 'twill at last amount to no more than this, that he will forbear doing an Ill Thing, when he thinks it will prove ill to him: he will be Just, Honest and Sincere when he don't dare be otherwise,
this greatness of Mind, that will keep a Man from doing an ill thing. In reality, it'll At last amount to no more than this, that he will forbear doing an Ill Thing, when he thinks it will prove ill to him: he will be Just, Honest and Sincere when he don't Dare be otherwise,
or Servants of their Wages, to Cheat at Play, to violate one's Neighbour's Bed to gratifie one's own Lust, are things, which though to the full as Wicked and Unreasonable in themselves, are yet swallowed down as allowable enough,
or Servants of their Wages, to Cheat At Play, to violate one's Neighbour's Bed to gratify one's own Lust, Are things, which though to the full as Wicked and Unreasonable in themselves, Are yet swallowed down as allowable enough,
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'tis an Airy Name that serves only to amuse unthinking and short-sighted Persons into a Belief, that he hath some kind of Principles that he will stick to;
it's an Airy Name that serves only to amuse unthinking and shortsighted Persons into a Belief, that he hath Some kind of Principles that he will stick to;
And that it is the Wicked that will not seek after God, and whose thoughts are that there is no God. Which was my First Particular. I come next to Consider,
And that it is the Wicked that will not seek After God, and whose thoughts Are that there is no God. Which was my First Particular. I come next to Consider,
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When Men of proud and haughty Spirits lead ill Lives, as they very often do, they always endeavour to justifie themselves in their Proceeding, be it never so Irregular and Absurd,
When Men of proud and haughty Spirits led ill Lives, as they very often do, they always endeavour to justify themselves in their Proceeding, be it never so Irregular and Absurd,
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He would have the World believe that there is a kind of Indefectibility in his Understanding and Judgment, which secures him from being deceived and mistaken like other Mortals.
He would have the World believe that there is a kind of Indefectibility in his Understanding and Judgement, which secures him from being deceived and mistaken like other Mortals.
The Sacred Scriptures are so plain and express against such a course of Life, that there is no avoiding being convicted and condemned while their Authority remains good:
The Sacred Scriptures Are so plain and express against such a course of Life, that there is no avoiding being convicted and condemned while their authority remains good:
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And therefore having vainly tried to justifie himself in his Wickedness, by alledging the Examples of some good Men in Sacred Scripture, that have been guilty of great Sins,
And Therefore having vainly tried to justify himself in his Wickedness, by alleging the Examples of Some good Men in Sacred Scripture, that have been guilty of great Sins,
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And having also fruitlessly endeavoured to rely on the perverted Sense of some particular Texts of Scripture, which he knows are sufficiently refuted by the Analogy of the whole;
And having also fruitlessly endeavoured to rely on the perverted Sense of Some particular Texts of Scripture, which he knows Are sufficiently refuted by the Analogy of the Whole;
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and since Religion can't be wrested so as to give an allowance to his way of living, he will take it quite away, Banish that and God Almighty out of the World,
and since Religion can't be wrested so as to give an allowance to his Way of living, he will take it quite away, Banish that and God Almighty out of the World,
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he can now look down with a Scornful Pity on the poor groveling Vulgar, the Unthinking Mobb below, that are poorly enslaved and terrified by the Fear of a God,
he can now look down with a Scornful Pity on the poor groveling vulgar, the Unthinking Mobb below, that Are poorly enslaved and terrified by the fear of a God,
He despises such dull Biggots as will be imposed upon by Priests, and that will superstitiously abstain from the Enjoyment of present Pleasure, on account of such idle Tales as the Comminations of Religion.
He despises such dull Bigots as will be imposed upon by Priests, and that will superstitiously abstain from the Enjoyment of present Pleasure, on account of such idle Tales as the Comminations of Religion.
and finding by this means quiet and ease in the Practice of their Sins, they at last degenerate so far as firmly to believe the Truth of what they perhaps at first advanced and talk'd only from a Spirit of Contradiction;
and finding by this means quiet and ease in the Practice of their Sins, they At last degenerate so Far as firmly to believe the Truth of what they perhaps At First advanced and talked only from a Spirit of Contradiction;
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and a Prophane Jest, or a Scurrilous Reflection on the Character or Person of one in Holy Orders, shall be a sufficient Refutation of the plainest Demonstration he can bring against their Principles and Practices.
and a Profane Jest, or a Scurrilous Reflection on the Character or Person of one in Holy Order, shall be a sufficient Refutation of the Plainest Demonstration he can bring against their Principles and Practices.
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and arrogate to himself an Exemption from the common Frailties and Errours of Mankind; yet there is no body so frequently deceived and mistaken, as he;
and arrogate to himself an Exemption from the Common Frailties and Errors of Mankind; yet there is no body so frequently deceived and mistaken, as he;
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and Trusts so much to his own Quickness and Penetration, that he usually Imagines his Great Genius able to Master any thing without the servile fatigue of Pains and Study:
and Trusts so much to his own Quickness and Penetration, that he usually Imagines his Great Genius able to Master any thing without the servile fatigue of Pains and Study:
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and therefore he will never give himself Time seriously to examine into things, he scorns and hates the Drudgery of deeply revolving and comparing the Idaeas of things in his Mind,
and Therefore he will never give himself Time seriously to examine into things, he scorns and hates the Drudgery of deeply revolving and comparing the Ideas of things in his Mind,
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Plato describes the Atheists of his Age, to be a Proud, Insolent, and Haughty sort of Men, the Ground of whose Opinion was, he saith, NONLATINALPHABET, in reality, a very mischievous Ignorance; though to the conceited Venders and Embracers of it NONLATINALPHABET.
Plato describes the Atheists of his Age, to be a Proud, Insolent, and Haughty sort of Men, the Ground of whose Opinion was, he Says,, in reality, a very mischievous Ignorance; though to the conceited Venders and Embracers of it.
It appeared to be the greatest Wisdom, and the Wisest of all Opinions. Lactantius tells us in his Discourse, De Ira Dei, p. 729. Oxon. that the true Reason why Diagoras Melius and Theodorus, two of the Ancient Atheists denied a Deity was, That they might gain the Glory of being the Authors of some new Opinion, contradictory to the common Notions of Mankind.
It appeared to be the greatest Wisdom, and the Wisest of all Opinions. Lactantius tells us in his Discourse, De Ira Dei, p. 729. Oxford that the true Reason why Diagoras Better and Theodorus, two of the Ancient Atheists denied a Deity was, That they might gain the Glory of being the Authors of Some new Opinion, contradictory to the Common Notions of Mankind.
And of the former of these, Diagoras, Sextus Empiricus acquaints us, That because a certain perjured Person, who had wrong'd him, lived unpunished by the Gods, he was so enraged at it, that he undertook to maintain there were no Gods at all. Lib. Adr. Mathem. Edit. Genev. 1621. The like Pride and Arrogance Lactantius tells us he found in the two great Writers that appeared against Christianity, in his time, in Bithynia. The former of these, who, 'tis probable, was the famous Porphyry, called himself Antistes Philosophiae, the Chief or Prince of Philosophers;
And of the former of these, Diagoras, Sextus Empiricus acquaints us, That Because a certain perjured Person, who had wronged him, lived unpunished by the God's, he was so enraged At it, that he undertook to maintain there were no God's At all. Lib. Adr Mathematic. Edit. Geneva 1621. The like Pride and Arrogance Lactantius tells us he found in the two great Writers that appeared against Christianity, in his time, in Bythynia. The former of these, who, it's probable, was the famous Porphyry, called himself Antistes Philosophiae, the Chief or Prince of Philosophers;
And though they have in reality very little or nothing New, but only the Arguments of the Ancients a little varied and embelished, (as I shall have occasion to observe hereafter more at large,) yet they all set up for new Lights,
And though they have in reality very little or nothing New, but only the Arguments of the Ancients a little varied and embellished, (as I shall have occasion to observe hereafter more At large,) yet they all Set up for new Lights,
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This was the pretence of Vanini, who was burnt for Atheism at Tholouse, A. D. 1619. whose Mind, he says, grew more and more strong, healthful and robust,
This was the pretence of Vanini, who was burned for Atheism At Toulouse, A. D. 1619. whose Mind, he Says, grew more and more strong, healthful and robust,
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And this, he saith, will soon be discovered, by the perusal of his Physico-Magicum, which was now to see the Light. Vid. Vanini Amphitheatr. in Epist. Dedicat.
And this, he Says, will soon be discovered, by the perusal of his Physico-Magicum, which was now to see the Light. Vid. Vanini Amphitheater. in Epistle Dedicate
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only of the first of these, viz. Machiavel, I cannot but take notice, that Vanini himself saith, that 'twas his Pride and Covetousness that made him deny the Truth of the Miracles recorded in Sacred Scripture. Amphitheatr. p. 51. Edit. Lugduni, 1615.
only of the First of these, viz. Machiavel, I cannot but take notice, that Vanini himself Says, that 'twas his Pride and Covetousness that made him deny the Truth of the Miracles recorded in Sacred Scripture. Amphitheater. p. 51. Edit. Lyon, 1615.
for they do usually deliver themselves with such a scornful and contemptuous Air, when they either endeavour to establish their own, or to overthrow their Adversaries Arguments,
for they do usually deliver themselves with such a scornful and contemptuous Air, when they either endeavour to establish their own, or to overthrow their Adversaries Arguments,
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as sufficiently shews the Propriety and Truth of the Psalmist's Observation here, that 'tis through the pride of his countenance, that the wicked will not seek after God. The LXXII. indeed render it, NONLATINALPHABET Through the abundance of his wrath:
as sufficiently shows the Propriety and Truth of the Psalmist's Observation Here, that it's through the pride of his countenance, that the wicked will not seek After God. The LXXII. indeed render it, Through the abundance of his wrath:
and though, I doubt not, a stubborn Frowardness and Perverseness of our Wills against the Will of God, may be a frequent cause and ground of Infidelity:
and though, I doubt not, a stubborn Frowardness and Perverseness of our Wills against the Will of God, may be a frequent cause and ground of Infidelity:
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yet our English Translation appears to me to be much better warranted from the Hebrew; for there it is properly, through the Elevation of his Nose or Face.
yet our English translation appears to me to be much better warranted from the Hebrew; for there it is properly, through the Elevation of his Nose or Face.
Which, truly, is very emphatical, and expresses such a proud and scornful gesture of Face, as is the natural Indication of the Internal Haughtiness of a Man's Mind;
Which, truly, is very emphatical, and Expresses such a proud and scornful gesture of Face, as is the natural Indication of the Internal Haughtiness of a Man's Mind;
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I should now proceed to speak to the Third thing observable in my Text, viz. III. The great Charge which the Psalmist brings against the wicked Person here mentioned, That he will not seek after God;
I should now proceed to speak to the Third thing observable in my Text, viz. III. The great Charge which the Psalmist brings against the wicked Person Here mentioned, That he will not seek After God;
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Since the Case stands thus, That Wickedness in general, and Pride in particular, do so naturally lead to Infidelity and Atheism; and that 'tis hardly possible to imagine a Man can entertain such an Opinion without them:
Since the Case Stands thus, That Wickedness in general, and Pride in particular, do so naturally led to Infidelity and Atheism; and that it's hardly possible to imagine a Man can entertain such an Opinion without them:
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whether he hath not, by his past Actions, really loaded himself with guilt, and therefore is disturbed in his Mind with the apprehension, that the Divine Punishment will overtake him,
whither he hath not, by his past Actions, really loaded himself with guilt, and Therefore is disturbed in his Mind with the apprehension, that the Divine Punishment will overtake him,
But this is certainly a very partial way of proceeding, and such as no wise Man would use in a matter of so very great moment, to engage one's self rashly in a Determination,
But this is Certainly a very partial Way of proceeding, and such as no wise Man would use in a matter of so very great moment, to engage one's self rashly in a Determination,
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and their Craft obliges them to cry out, Great is Diana of the Ephesians! I hope therefore this being so Precarious and Partial a way of Proceeding, to subscribe to Religion by Implicit Faith,
and their Craft obliges them to cry out, Great is Diana of the Ephesians! I hope Therefore this being so Precarious and Partial a Way of Proceeding, to subscribe to Religion by Implicit Faith,
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I hope, I say, that Men will not act so on the other hand, and embrace Atheism and Infidelity on the same Precarious Grounds. I hope all such Persons can clearly approve themselves to be truly Virtuous and Moral in their Inclinations and Practices;
I hope, I say, that Men will not act so on the other hand, and embrace Atheism and Infidelity on the same Precarious Grounds. I hope all such Persons can clearly approve themselves to be truly Virtuous and Moral in their Inclinations and Practices;
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Let them consider impartially the Arguments for Infidelity, and they will find them all forced and strained Paradoxes, Invented by Sceptical and Canting Philosophers, a Crafty and Designing sort of Men, who set up Atheism because they Get by it, and whose Interest it is that there should be no God and Religion.
Let them Consider impartially the Arguments for Infidelity, and they will find them all forced and strained Paradoxes, Invented by Sceptical and Canting Philosophers, a Crafty and Designing sort of Men, who Set up Atheism Because they Get by it, and whose Interest it is that there should be no God and Religion.
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and not run Hood-winked into Eternal Destruction, by subscribing to Atheism in hast, and without that previous Consideration and Regard, which so great and important an Affair requires:
and not run Hoodwinked into Eternal Destruction, by subscribing to Atheism in haste, and without that previous Consideration and Regard, which so great and important an Affair requires:
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For if they will but strip themselves of those Prejudices which arise from their Vices, and avoid being impetuously born down by their depraved Inclination;
For if they will but strip themselves of those Prejudices which arise from their Vices, and avoid being impetuously born down by their depraved Inclination;
they will soon perceive that the Grounds and Principles of Infidelity are abundantly too precarious to afford them any thing like a Demonstrative assurance of the Falsity of Religion:
they will soon perceive that the Grounds and Principles of Infidelity Are abundantly too precarious to afford them any thing like a Demonstrative assurance of the Falsity of Religion:
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Animus tamen in supremae & vulgo. Philosophantibus incognitae Philosophiae Arcanis investigandis validior factus & robustior; ut Physico-Magicum nostrum, quod mox ex umbrâ in lucem prodibit pellegens, aequa posteritas facilè est Judicatura.
Animus tamen in Supreme & vulgo. Philosophantibus incognitae Philosophiae Arcanis investigandis validior factus & robustior; ut Physico-Magicum nostrum, quod mox ex umbrâ in lucem prodibit pellegens, Equal posteritas facilè est Judicatura.
