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 ...
Harris, John, 1667?-1719.
1698
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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 ...
Harris, John, 1667?-1719.
[4], 24 p.
Printed by J. L. for Richard Wilkin ...,
London :
1698.
This work is also found as the first part of the author's The atheistical objections against the being of a God and his attributes fairly considered and fully refuted : in eight sermons (Wing H845).
Reproduction of original in the Huntington Library.
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eng
Bible. -- O.T. -- Psalms X, 4 -- Sermons.
Atheism -- Early works to 1800.
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Mr.
HARRIS's
First
Sermon
AT
Mr.
BOYLE's
Lecture
.
1698.
Immorality
and
Pride
,
The
Great
Causes
of
ATHEISM
.
A
SERMON
Preach'd
at
the
CATHEDRAL-CHURCH
of
St.
Paul
,
January
the
3
d.
1697
/
8.
BEING
The
First
of
the
LECTURE
for
that
Year
,
Founded
by
the
Honourable
Robert
Boyle
,
Esq
By
JOHN
HARRIS
,
M.
A.
and
Fellow
of
the
ROYAL-SOCIETY
.
LONDON
,
Printed
by
J.
L.
for
Richard
Wilkin
,
at
the
King
's
-
Head
in
St.
Paul's
Church-Yard
,
1698.
TO
THE
Most
Reverend
Father
in
God
THOMAS
Lord
Archbishop
of
Canterbury
;
Sir
HENRY
ASHURST
Baronet
;
Sir
JOHN
ROTHERAM
Serjeant
at
Law
;
JOHN
EVELYN
Senior
Esquire
;
Trustees
appointed
by
the
Will
of
the
Honorable
ROBERT
BOYLE
Esquire
.
Most
Reverend
and
Honoured
,
AS
I
had
the
Honour
to
Preach
this
Sermon
by
your
Kind
and
Generous
Appointment
,
so
I
now
Publish
it
in
Obedience
to
your
Commands
,
and
humbly
offer
it
,
as
also
my
ensuing
Discourses
,
to
your
Candid
Patronage
and
Acceptance
.
I
have
(
in
pursuance
of
Your
Grace's
direction
)
studied
to
be
as
Plain
and
Intelligible
as
possibly
I
could
,
and
shall
,
by
the
Divine
Assistance
,
prosecute
my
whole
Design
after
the
same
manner
;
which
Method
of
Treating
this
Subject
,
appears
very
Suitable
to
the
Pious
and
Excellent
Design
of
Our
Noble
and
Honourable
Founder
.
I
humbly
desire
your
Prayers
to
Almighty
God
,
that
He
will
vouchsafe
to
render
my
weak
Endeavours
effectual
to
shew
the
Ground●essness
and
Inconclusiveness
of
those
Objections
which
Atheistical
Men
usually
bring
●gainst
the
great
and
Important
Truths
of
●eligion
;
which
is
the
End
they
are
sincerely
●irected
to
,
by
Most
Reverend
and
Honoured
,
Your
most
obliged
humble
Servant
,
HARRIS
.
PSALM
X.
4.
The
Wicked
through
the
Pride
of
his
Countenance
,
will
not
seek
after
God
:
Neither
is
God
in
all
his
Thoughts
.
IN
this
Psalm
is
Contained
a
very
lively
Description
of
the
Insolence
of
Atheistical
and
Wicked
Men
,
when
once
they
grow
Powerful
and
Numerous
;
for
then
,
as
we
read
at
the
Third
Verse
,
they
will
proceed
so
far
,
as
openly
to
boast
of
and
glory
in
their
Impiety
:
They
will
boldly
defie
and
contemn
the
great
God
of
Heaven
and
Earth
,
v.
13.
They
will
deny
his
Providence
,
v.
11.
and
despise
his
Vengeance
:
And
,
as
we
are
told
in
these
words
of
my
Text
,
They
will
grow
so
Proud
and
high
,
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
.
The
Wicked
through
the
Pride
of
his
,
&c.
In
which
words
,
we
have
an
Account
more
particularly
,
by
what
Methods
and
Steps
Men
advance
to
such
an
Exorbitant
height
of
Wickedness
,
as
to
set
up
for
Atheism
,
and
to
deny
the
Existence
of
a
God
;
for
there
are
in
them
these
Three
Particulars
,
which
I
shall
consider
in
their
Order
.
I.
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
;
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
;
viz.
Wilful
Atheism
and
Infidelity
:
He
will
not
seek
after
God
:
Neither
is
God
in
all
his
Thoughts
:
Or
,
as
it
is
in
the
Margin
of
our
Bibles
,
with
good
Warrant
from
the
Hebr.
All
his
Thoughts
are
there
is
no
God.
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
:
And
on
the
Third
,
I
shall
consider
the
Objections
that
Atheistical
Men
usually
bring
against
the
being
of
a
Deity
,
and
shew
how
very
weak
and
invalid
they
are
.
And
first
I
think
it
very
Necessary
to
say
something
of
the
Causes
of
Infidelity
and
Atheism
,
and
to
shew
how
it
comes
to
pass
that
Men
can
possibly
arrive
to
so
great
a
height
of
Impiety
.
This
my
Text
naturally
leads
me
to
,
before
I
can
come
to
the
great
Subject
I
design
to
Discourse
upon
;
and
I
hope
it
may
be
of
very
good
use
to
discover
the
Grounds
of
this
heinous
Sin
,
and
the
Methods
and
Steps
by
which
Men
advance
to
it
;
that
so
those
who
are
not
yet
hardened
in
it
,
nor
quite
given
up
to
a
Reprobate
Mind
,
may
,
by
the
Blessing
of
God
,
take
heed
,
and
avoid
being
engaged
in
such
Courses
as
do
naturally
lead
into
it
.
I.
Therefore
let
us
consider
the
general
Character
or
Qualifications
of
the
Person
here
spoken
of
in
my
Text
,
And
that
is
,
that
he
is
a
Wicked
Man.
The
wicked
through
the
Pride
,
&c.
And
this
is
every
where
the
Language
of
the
Sacred
Scripture
,
when
it
speaks
of
Atheistical
Men.
David
tells
us
(
Psal.
14.
1.
and
51.
1
)
that
't
is
the
Fool
(
i.
e.
the
Wicked
Man
,
for
so
the
word
Nabal
often
signifies
,
and
is
so
here
to
be
understood
)
'T
is
he
that
hath
said
in
his
heart
there
is
no
God.
'T
is
such
an
one
as
is
a
Fool
by
his
own
fault
;
one
stupified
and
dull'd
by
Vice
and
Lust
,
as
he
sufficiently
explains
it
afterwards
;
one
that
is
corrupt
and
become
filthy
,
and
that
hath
done
abominable
works
.
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
.
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
't
is
a
Man's
Interest
that
there
should
be
no
God
,
he
will
readily
enough
disbelieve
his
Existence
:
We
always
give
our
assent
very
precipitantly
to
what
we
wish
for
,
and
would
have
to
be
true
.
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
,
and
dissatisfied
with
himself
,
and
his
Mind
must
be
filled
with
Dismal
and
Ill-boding
Thoughts
.
He
is
unwilling
to
leave
his
Sins
,
and
to
forego
the
present
Advantage
of
Sensual
Pleasure
;
and
yet
he
cannot
but
be
fearful
too
,
of
the
Punishments
of
a
Future
State
,
and
vehemently
disturbed
now
and
then
,
about
the
account
that
he
must
one
day
give
of
his
Actions
.
Now
,
't
is
very
Natural
for
a
Man
under
such
Circumstances
,
to
catch
at
any
thing
that
doth
but
seem
to
offer
him
a
little
Ease
and
Quiet
,
and
that
can
help
him
to
shake
off
his
melancholy
Apprehension
of
impending
Punishment
and
Misery
.
Some
therefore
bear
down
all
Thought
and
Consideration
of
their
Condition
,
in
an
uninterrupted
enjoyment
of
Sensual
Delights
,
and
quite
stupifie
and
drown
their
Conscience
and
Reason
in
continual
Excesses
and
Debauchery
;
and
thus
very
many
commence
Atheists
,
out
of
downright
Sottishness
and
Stupidity
,
and
come
at
last
to
believe
nothing
of
the
Truths
of
Religion
,
because
they
never
think
any
thing
about
it
,
nor
understand
any
thing
of
it
.
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
.
These
will
one
while
justifie
their
Actions
,
by
forced
and
wrested
Citations
and
Explications
of
some
particular
Texts
of
Scripture
;
at
another
time
they
will
shroud
themselves
under
the
Examples
of
the
Prevarications
of
some
great
Men
in
Sacred
Scripture
,
as
a
Licence
to
them
,
to
be
guilty
of
the
same
or
the
like
wicked
Acts
;
without
considering
at
all
,
of
their
great
Penitence
afterwards
.
Sometimes
they
will
dispute
the
Eternity
of
Hell
Torments
,
deny
that
their
Soul
shall
survive
the
Body
,
and
please
themselves
with
the
glorious
hopes
of
being
utterly
annihilated
.
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
,
because
they
are
absolutely
necessitated
to
every
thing
they
commit
.
But
against
all
this
precarious
stuff
,
the
Sacred
Scriptures
do
yet
appear
and
afford
a
sufficient
Refutation
.
The
next
Step
therefore
must
be
to
quarrel
at
,
and
expose
them
;
to
pretend
that
there
are
Absurdities
,
Contradictions
and
Inconsistencies
in
them
:
To
assert
that
the
Religion
they
contain
,
is
nothing
but
a
meer
Human
and
Political
Institution
,
and
the
Invention
of
a
Crafty
and
designing
Order
of
Men
,
to
promote
their
own
Interest
and
Advantage
;
but
that
they
are
of
no
manner
of
Divine
Authority
,
nor
Universal
Obligation
.
And
when
once
they
get
thus
far
,
they
begin
to
be
at
Liberty
;
now
they
can
pursue
their
vicious
Inclinations
without
controul
of
their
Consciences
,
or
the
Conviction
of
God's
holy
Word
,
and
are
got
above
the
Childish
Fears
of
Eternal
Misery
.
By
this
time
,
the
true
and
through
Calenture
of
Mind
begins
;
they
grow
now
deliriously
enamoured
with
the
feign'd
Products
of
their
own
Fancies
;
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
;
for
now
they
stick
at
nothing
;
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
.
But
they
Profess
that
't
is
impossible
to
have
any
Idaea
of
him
at
all
;
and
what
they
cannot
conceive
or
have
an
Idaea
of
,
they
say
is
nothing
,
and
by
Consequence
there
can
be
no
such
thing
as
a
God.
This
,
or
such
like
,
I
'm
perswaded
is
the
usual
Method
,
by
which
these
kind
of
Men
advance
to
absolute
Infidelity
and
Atheism
:
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
of
which
,
if
they
were
stripped
and
divested
,
their
weakness
and
inconclusiveness
must
needs
appear
to
every
one
.
But
the
Mirth
and
Humour
,
and
that
Surprising
and
Extravagant
Vein
of
talking
which
always
abounds
in
the
Company
of
such
Men
,
so
suits
and
agrees
with
his
own
vicious
Inclinations
,
that
he
becomes
easily
prejudiced
against
the
Truth
of
Religion
,
and
any
Obligation
to
its
Precepts
and
Injunctions
:
And
so
he
will
soon
resolve
to
seek
no
more
after
God
,
but
will
employ
all
his
Thoughts
to
prove
that
there
is
no
such
Being
in
the
World.
But
on
the
other
hand
,
it
appears
wholly
impossible
for
a
Man
to
arrive
at
such
a
pitch
as
absolute
Infidelity
and
Atheism
,
if
he
hath
been
virtuously
Educated
,
and
be
enclined
to
live
a
Sober
and
a
Moral
Life
.
For
there
is
certainly
nothing
that
Religion
enjoins
,
but
what
is
exactly
agreeable
to
the
Rules
of
Morality
and
Virtue
;
nothing
but
what
is
conformable
to
right
Reason
and
Truth
;
nothing
but
what
is
substantially
good
▪
and
pleasant
,
and
nothing
but
what
will
approve
it self
to
a
thinking
Mind
,
as
certainly
conducing
to
the
good
of
Human
Society
,
and
to
every
one's
Quiet
,
Ease
,
and
Happiness
here
in
this
Life
:
And
over
and
above
this
,
it
gives
us
an
assurance
of
a
glorious
Immortality
in
the
World
to
come
.
Now
,
Can
it
be
imagined
,
that
any
sober
and
virtuous
Man
,
and
one
that
is
not
prejudiced
by
the
Inducements
of
Sensual
Pleasure
,
if
he
seriously
considers
things
,
will
not
be
induced
to
take
upon
him
the
Profession
of
our
holy
Religion
:
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
.
A
Man
that
is
enclined
to
live
virtuously
,
justly
,
temperately
,
and
peaceably
in
this
present
World
,
will
soon
be
satisfied
,
if
he
read
the
Holy
Scriptures
,
that
it
is
this
which
lies
at
the
Bottom
of
all
Revealed
Religion
,
and
for
whose
Advancement
and
Propagation
among
Mankind
,
all
that
gracious
Dispensation
was
contrived
and
delivered
to
us
.
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
't
is
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
,
and
exhibiting
to
him
Infinite
Advantages
on
such
easie
Conditions
,
must
needs
be
the
delightful
Objects
of
a
Good
and
Virtuous
Man's
Faith.
He
,
indeed
,
that
hath
just
Grounds
to
fear
that
his
Irregular
Life
will
incapacitate
him
for
the
Favour
of
God
;
and
the
Joys
of
another
World
,
may
be
willing
,
and
at
last
infatuated
so
far
,
as
really
to
disbelieve
what
he
knows
he
cannot
obtain
.
But
one
that
is
of
a
Moral
,
Sober
and
Virtuous
Disposition
,
can
never
be
supposed
to
be
so
unaccountably
absurd
,
as
to
commence
Atheist
contrary
to
his
Interest
,
his
Inclination
,
and
his
Reason
.
And
as
't
is
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
;
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
:
Such
an
one
(
it
is
said
)
will
be
satisfied
of
the
Necessity
of
Humane
Laws
,
and
of
the
Advantages
that
do
thence
arise
to
Mankind
:
He
will
think
himself
obliged
to
submit
to
the
Laws
of
his
Country
,
and
consequently
will
keep
up
to
the
Rules
of
common
Justice
and
Honesty
;
and
this
(
say
they
)
is
enough
,
and
all
that
Religion
can
pretend
to
enjoin
.
a
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
.
But
in
the
Proof
of
this
,
he
comes
very
short
of
his
Design
.
He
alledges
,
That
some
Professing
Christianity
have
always
,
and
do
still
,
live
as
bad
Lives
and
as
wickedly
as
any
Atheists
whatsoever
can
do
:
And
that
some
Atheists
have
lived
very
Regularly
and
Morally
.
But
what
then
?
Allowing
and
granting
all
this
;
it
doth
not
in
the
least
follow
that
Atheism
doth
not
lead
to
Immorality
and
a
Corruption
of
Manners
.
For
it
is
neither
asserted
that
Atheism
is
the
only
way
of
becoming
Wicked
;
nor
that
an
Atheist
must
necessarily
be
guilty
of
all
manner
of
Vice.
No
doubt
very
many
Men
betake
themselves
to
a
sinful
Course
,
without
having
any
Principles
to
justifie
themselves
by
,
as
the
Atheist
pretends
to
:
But
are
drawn
into
Wickedness
purely
by
Incogitancy
and
want
of
Consideration
.
And
such
kind
of
Persons
,
though
they
make
an
outward
Profession
of
Christianity
,
yet
they
may
be
,
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
,
or
of
a
Future
State
of
Rewards
and
Punishments
.
No
one
saith
also
that
an
Atheist
must
necessarily
be
guilty
of
all
manner
of
Vice
and
Immorality
:
But
't
is
plain
enough
,
that
his
Principles
lead
him
to
prosecute
any
vicious
Inclination
that
is
suitable
to
him
,
and
to
do
any
thing
that
he
can
safely
,
to
procure
to
himself
that
kind
of
Happiness
or
Satisfaction
he
proposes
to
enjoy
.
Many
Sins
are
disagreeable
to
some
particular
Periods
and
Circumstances
of
a
Man's
Life
,
to
his
Constitution
,
Genius
and
Humour
.
Now
't
is
easie
to
suppose
a
Man
may
abstain
from
such
,
for
his
own
Ease
,
Health
and
Quiet
's
sake
.
Self-Love
will
preserve
the
Atheist
from
such
open
and
notorious
Acts
of
Wickedness
,
as
will
expose
him
to
the
Capital
Punishment
of
Human
Laws
;
and
which
will
endanger
depriving
him
of
his
Being
here
,
where
he
only
proposes
to
be
happy
.
This
Principle
also
of
Self-Love
,
will
hinder
him
from
exposing
himself
to
Ignominy
and
Scandal
;
and
will
make
him
endeavour
to
keep
fair
in
the
Opinions
of
those
whose
disesteem
would
give
him
a
great
degree
of
Unhappiness
.
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
,
and
guilty
of
none
at
all
:
It
cannot
be
concluded
from
hence
,
that
such
a
Person
will
avoid
committing
any
Fact
,
be
it
never
so
Wicked
,
when
it
is
stript
of
all
these
Inconveniences
,
and
can
be
done
secretly
,
safely
and
securely
:
when
't
is
agreeable
to
his
Constitution
and
Humour
,
fashionable
and
gentile
,
and
contributes
very
much
to
that
kind
of
Satisfaction
he
is
inclin'd
to
;
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
,
so
it
may
but
conduce
to
their
own
Advantage
.
(
Preface
to
Great
is
Diana
of
the
Ephesians
.
)
And
indeed
,
if
he
be
not
absolutely
Stupid
,
and
one
that
proposes
to
himself
no
manner
of
End
at
all
,
he
will
certainly
do
this
very
thing
:
He
will
pursue
and
practise
Indifferently
such
kind
of
Designs
and
Actions
,
be
they
good
or
bad
,
as
will
give
him
as
much
Pleasure
and
Happiness
as
he
can
have
here
in
this
short
Life
,
where
,
Miserable
Wretch
as
he
is
,
he
only
hath
any
hope
.
And
nothing
can
nor
will
hinder
such
a
Person
from
endeavouring
to
do
or
obtain
any
thing
he
hath
a
Mind
to
,
but
the
fear
of
being
exposed
to
Punishment
and
Misery
here
,
from
those
among
whom
he
lives
.
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
;
that
can
be
either
concealed
in
Secresie
,
or
supported
by
Power
.
For
,
as
to
the
Principle
of
Honour
,
that
such
Men
will
pretend
to
be
governed
and
guided
by
,
and
which
they
would
set
up
to
supply
the
Room
of
Conscience
and
Religion
;
't
is
plain
,
that
't
is
the
veriest
Cheat
in
Nature
:
't
is
nothing
but
a
meer
abusive
Name
,
to
gull
the
World
into
a
Belief
that
they
have
some
kind
of
Principle
to
act
and
proceed
by
,
and
which
keeps
them
from
doing
an
Ill
Thing
:
Whereas
the
Atheist
can
have
no
Principle
at
all
,
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
.
They
deny
that
there
are
any
Actions
truly
Good
or
Honourable
,
or
Wicked
and
Base
in
themselves
;
but
that
this
is
all
owing
to
the
peculiar
Customs
,
Laws
,
and
Constitutions
of
Places
and
Countries
:
And
that
as
all
Men
are
,
so
Actions
also
,
are
naturally
equal
and
alike
:
And
how
far
such
Notions
as
these
will
carry
Men
,
't
is
very
easie
both
to
Imagine
and
to
Observe
.
One
would
think
nothing
could
be
more
Noble
,
Honourable
and
Comely
,
than
for
a
Man
to
stick
firm
and
constant
to
those
Principles
that
he
pretends
to
,
and
by
no
means
whatever
to
be
brought
to
abjure
and
deny
them
.
Sincerity
is
so
lovely
and
desirable
a
Vertue
,
that
it
doth
approve
it self
,
as
it
were
naturally
,
to
the
reason
of
all
Mankind
:
and
't
is
equally
Useful
,
nay
,
indeed
Necessary
,
to
the
due
Government
of
the
World.
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
.
That
Men
may
profess
or
deny
any
thing
to
save
their
Lives
,
is
the
avowed
Principle
of
one
of
their
great
Writers
.
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
.
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
;
and
then
what
becomes
of
this
boasted
Honour
that
is
so
much
talk'd
of
;
this
greatness
of
Mind
,
that
will
keep
a
Man
from
doing
an
ill
thing
.
In
reality
,
't
will
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
,
for
fear
of
the
Law
,
Shame
,
and
Ignominy
:
For
all
Men
of
Atheistical
Principles
would
be
Knaves
and
Villains
if
they
durst
,
if
they
could
do
it
safely
and
securely
:
such
a
Man
(
't
is
like
)
shall
return
you
a
Bag
of
Money
,
or
a
rich
Jewel
you
happen
to
depose
in
his
Hands
;
but
why
is
it
?
't
is
because
he
dares
not
keep
it
and
deny
it
;
't
is
great
odds
but
he
is
discovered
and
exposed
by
this
means
;
and
besides
,
't
is
Unfashionable
and
Ungenteel
to
be
a
Cheat
in
such
Cases
.
But
to
impoverish
a
Family
by
Extravagance
and
Debauchery
,
to
defraud
Creditors
of
their
just
Debts
,
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
,
because
common
and
usual
,
and
which
are
not
,
the
more
is
the
pity
,
attended
with
that
Scandal
and
Infamy
that
other
Vices
are
.
Thus
't
is
very
plain
,
that
this
pretended
Principle
of
Honour
in
an
Atheist
or
a
Wicked
Man
,
and
this
Obedience
and
Deference
that
he
pretends
to
pay
to
the
Laws
of
his
Country
,
is
a
most
Partial
and
Changeable
thing
,
and
vastly
different
from
that
true
Honour
and
Bravery
that
is
founded
on
the
Eternal
Basis
of
Conscience
and
Religion
;
't
is
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
;
that
so
he
may
be
thought
fit
to
be
trusted
,
dealt
and
conversed
withall
in
the
World.
And
thus
,
I
think
,
it
is
very
clear
and
apparent
that
Wickedness
naturally
leads
to
Infidelity
and
Atheism
,
and
Infidelity
and
Atheism
to
the
Support
and
Maintenance
of
That
:
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
,
II.
That
Peculiar
Kind
of
Wickedness
which
the
Psalmist
here
takes
notice
of
,
as
the
chief
Ground
from
whence
Infidelity
and
Atheism
proceed
:
And
that
is
Pride
.
The
Wicked
,
through
the
Pride
of
his
Countenance
will
not
seek
after
God
,
neither
is
God
in
all
his
Thoughts
.
And
I
question
not
but
this
Vice
of
Pride
,
is
generally
the
Concomitant
of
Infidelity
,
and
the
chief
Ground
from
whence
the
Spirit
of
Speculative
Atheism
proceeds
.
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
,
and
never
so
contrary
to
the
considerate
Sentiments
of
all
the
rest
of
the
World.
A
Proud
Man
hates
to
acknowledge
himself
in
an
Errour
,
and
to
own
that
he
hath
committed
a
Fault
:
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
.
Whatever
Actions
therefore
such
a
Person
commits
,
he
would
fain
have
appear
reasonable
and
justifiable
.
But
he
sees
plainly
that
he
cannot
make
Wickedness
and
Immorality
do
so
,
as
long
as
Religion
stands
its
Ground
in
the
World.
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
:
'T
is
impossible
any
way
to
reconcile
a
vicious
Life
to
the
Doctrine
there
delivered
:
And
therefore
he
sees
plainly
,
That
one
that
Professes
to
believe
the
great
Truths
of
Religion
,
and
the
Divine
Authority
of
those
Sacred
Books
,
and
yet
by
his
Practices
gives
the
Lye
to
his
Profession
,
and
while
he
acknowledges
Jesus
Christ
in
his
Words
,
doth
in
his
Works
deny
him
;
he
sees
,
I
say
,
that
such
an
one
stands
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Self-condemned
,
and
can
never
acquit
himself
either
to
his
own
Conscience
,
or
to
the
Reason
of
Mankind
.
Now
this
is
perfectly
disagreeable
to
the
Genious
and
Humour
of
a
Proud
Man
;
he
cannot
bear
to
be
thought
in
any
respect
Incoherent
or
Inconsistent
with
himself
:
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
,
but
whose
Repentance
he
can
by
no
means
digest
:
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
;
he
finds
at
last
that
't
is
the
best
way
to
deny
the
Divine
Authority
of
the
Bible
,
and
the
Truth
of
all
Revelation
,
and
so
boldly
shake
off
at
once
all
Obligation
to
the
Rules
of
Piety
and
Virtue
;
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
set
up
Iniquity
by
a
Law.
And
nothing
can
be
more
pleasing
and
agreeable
to
the
Arrogance
of
such
Men
than
this
way
of
Proceeding
:
It
gratifies
an
insolent
and
haughty
Spirit
prodigiously
,
to
do
things
out
of
the
common
Road
;
to
pretend
to
be
Adept
in
a
Philosophy
that
is
as
much
above
the
rest
of
Mankind's
Notions
,
as
't
is
Contradictory
to
it
:
to
assume
to
himself
a
Power
of
seeing
much
farther
into
things
than
other
Folk
,
and
to
penetrate
into
the
deepest
recesses
of
Nature
.
a
He
would
pass
for
one
of
Nature's
Cabinet
Councellors
,
a
Bosome
Favourite
that
knows
all
the
secret
Springs
of
Action
,
and
the
first
remote
Causes
of
all
Things
.
He
pleases
himself
mightily
to
have
discovered
with
what
Ridiculous
Bugbears
the
Generality
of
Mankind
are
awed
and
frighted
;
he
can
now
look
down
b
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
,
and
of
Ills
to
come
they
know
not
when
nor
where
:
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
.
And
as
he
despises
those
that
are
not
Wicked
,
so
he
upbraids
those
that
are
so
,
with
inconsistency
with
their
Principles
and
Profession
,
and
for
doing
the
same
things
that
he
doth
,
when
they
have
nothing
to
bear
them
out
:
And
thus
he
doubly
gratifies
his
Pride
,
by
justifying
himself
,
and
condemning
and
triumphing
over
others
.
Nay
,
the
very
Mistakes
and
Errours
of
such
a
Man
,
we
are
told
,
appear
laudable
and
great
to
him
,
and
he
can
please
himself
at
last
,
with
saying
,
That
he
hath
not
Erred
like
a
Fool
,
but
Secundum
Verbum
.
Vid.
Oracles
of
Reason
,
p.
92.
When
Men
have
a
while
enured
themselves
to
talk
at
this
rate
,
and
to
blow
themselves
up
with
such
lofty
Conceits
and
Fancies
,
they
grow
▪
by
degrees
more
and
more
opinionated
,
and
do
dote
more
and
more
on
their
own
dear
Notions
;
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
become
so
stupid
and
blind
,
as
,
like
great
Liars
,
to
believe
their
own
Figments
and
Inventions
a
.
To
such
any
Extravagant
and
Inconsistent
Hypothesis
,
so
it
do
but
clash
with
Sacred
Scripture
,
shall
be
no
less
than
a
real
Demonstration
;
a
Bold
and
daring
Falsity
shall
pass
for
undoubted
Truth
;
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
.
For
it
is
most
certain
,
that
though
a
Proud
Man
always
think
himself
in
the
right
,
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
;
for
he
doth
so
over-estimate
all
his
Faculties
and
Endowments
,
and
is
so
much
enamoured
of
,
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
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
,
but
rashly
proceeds
to
Judgment
and
Determination
on
a
very
Transient
and
Superficial
View
:
And
there
will
he
stick
,
be
the
Resolution
he
is
come
to
never
so
absurd
and
Unaccountable
;
for
he
is
as
much
above
confessing
an
Errour
in
Judgment
,
as
he
is
of
Repenting
of
a
Fault
in
Practice
.
And
indeed
,
as
the
absurd
and
ridiculous
Paradoxes
which
Atheistical
Writers
maintain
,
shew
their
shallow
insight
into
things
,
and
their
Precipitancy
in
forming
a
Determination
about
them
;
so
the
Pride
and
Haughtiness
with
which
they
deliver
them
,
abundantly
demonstrates
the
True
Spirit
of
such
Authors
,
and
the
Real
Ground
both
of
their
Embracing
and
Maintaining
their
Opinions
.
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
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
.
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
,
't
is
probable
,
was
the
famous
Porphyry
,
called
himself
Antistes
Philosophiae
,
the
Chief
or
Prince
of
Philosophers
;
and
saith
Lactantius
,
Nescio
utrum
Superbius
an
Importunius
,
pretended
to
correct
the
blind
Errors
of
Mankind
,
and
to
guide
Men
into
the
True
Way
;
He
could
not
bear
,
that
Unskilful
and
Innocent
Persons
should
be
enslaved
by
the
Cheats
of
,
and
become
a
Prey
to
,
Crafty
and
Designing
Men.
Lib.
de
Justit
.
p.
420
,
421.
Oxon.
With
the
like
Assurance
do
the
Modern
Writers
of
this
kind
express
themselves
:
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
mighty
Discoverers
of
the
Secrets
of
Nature
and
Philosophy
;
and
all
of
the
assume
the
Glory
of
first
leading
Men
into
the
way
of
Truth
,
and
delivering
them
out
of
the
dark
mazes
of
Vulgar
Errors
.
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
,
as
he
exercised
it
in
searching
out
the
Secrets
of
that
Supreme
Philosophy
,
which
is
wholly
unknown
to
the
common
and
ordinary
Rank
of
Philosophers
:
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.
After
the
same
manner
do
Machiavel
,
Spinoza
,
Hobbs
,
Blount
,
and
all
the
late
Atheistical
Writers
,
deliver
themselves
;
Instances
of
which
,
I
think
,
I
need
not
stay
to
give
,
since
't
is
conspicuous
through
the
whole
course
of
their
Writings
,
and
,
no
doubt
,
taken
notice
of
by
every
Reader
;
only
of
the
first
of
these
,
viz.
Machiavel
,
I
cannot
but
take
notice
,
that
Vanini
himself
saith
,
that
't
was
his
Pride
and
Covetousness
that
made
him
deny
the
Truth
of
the
Miracles
recorded
in
Sacred
Scripture
.
Amphitheatr
.
p.
51.
Edit
.
Lugduni
,
1615.
And
as
the
Writings
,
so
the
Discourses
of
these
Gentlemen
do
equally
discover
this
Pride
and
Vanity
:
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
,
as
sufficiently
shews
the
Propriety
and
Truth
of
the
Psalmist's
Observation
here
,
that
't
is
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
therein
they
are
followed
by
the
vulgar
Latin.
As
if
the
Wicked
were
angry
against
God
,
and
enraged
at
his
Presidency
over
Humane
Affairs
:
as
if
they
fretted
under
,
and
quarrelled
at
the
Severity
of
his
Laws
and
Government
,
and
scorned
to
apply
themselves
to
him
by
Prayer
,
and
to
submit
to
him
by
Obedience
.
But
though
this
may
be
a
good
sence
of
the
words
;
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
:
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
;
or
as
the
Targum
,
on
this
place
,
render
it
,
of
the
arrogance
of
his
Spirit
.
Such
a
Turn
and
Air
of
Countenance
as
argues
a
proud
contempt
of
all
the
rest
of
Mankind
,
who
trot
on
in
the
common
road
,
believe
and
worship
a
God
,
and
poorly
submit
to
be
governed
by
his
Laws
and
Precepts
.
And
thus
having
dispatched
my
Two
first
Particulars
,
and
shewed
,
That
Wickedness
and
Pride
are
two
great
Causes
of
Infidelity
and
Atheism
;
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
;
neither
is
God
in
all
his
Thoughts
.
But
this
I
must
leave
for
my
next
Discourse
,
and
shall
now
Conclude
with
a
word
or
two
by
way
of
Application
.
Since
the
Case
stands
thus
,
That
Wickedness
in
general
,
and
Pride
in
particular
,
do
so
naturally
lead
to
Infidelity
and
Atheism
;
and
that
't
is
hardly
possible
to
imagine
a
Man
can
entertain
such
an
Opinion
without
them
:
Let
every
one
then
,
that
hath
any
Inclination
or
Temptation
that
way
,
seriously
examine
his
own
Mind
,
whether
he
be
not
prejudiced
towards
it
by
some
vitious
Desires
and
Affections
;
whether
he
doth
not
heartily
wish
that
there
were
no
God
nor
Religion
;
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
,
and
light
upon
him
,
for
his
Sins
:
Let
him
search
diligently
whether
he
hath
not
recourse
to
Infidelity
,
as
to
an
Opiate
in
this
case
,
to
allay
the
Pains
of
his
Conscience
,
and
to
compose
the
Disorder
of
his
guilty
Mind
,
and
to
gain
,
as
it
were
,
an
Insensibility
in
Sinning
.
For
if
the
case
be
thus
,
't
is
plain
,
he
is
not
free
,
and
at
liberty
,
to
make
a
just
Judgment
of
the
Truth
of
Things
;
he
is
already
a
Party
,
and
much
more
enclined
to
one
side
of
the
Question
than
to
the
other
;
and
consequently
,
he
will
pitch
on
that
as
Truth
,
which
he
would
have
to
be
so
.
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
,
before
a
thorough
and
careful
Examination
of
the
Evidence
on
both
sides
:
This
is
to
look
on
things
in
a
false
Light
,
through
coloured
Glasses
,
through
Diseased
and
Icterical
Eyes
;
and
then
to
believe
them
to
be
in
reality
,
what
our
depraved
and
prejudicate
Apprehensions
make
them
.
The
Enemies
to
Religion
say
,
That
the
Preachers
of
it
are
not
to
be
minded
;
the
Arguments
they
bring
are
all
forced
and
strained
,
because
't
is
their
Trade
,
and
they
get
Money
by
it
;
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
to
take
it
up
upon
trust
from
those
,
whose
Interest
(
they
say
)
it
is
to
propagate
it
in
the
World
:
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
;
and
are
sure
that
they
have
no
strong
inclinations
to
such
Actions
as
the
World
calls
Vicious
.
For
if
they
have
,
and
do
take
real
Pleasure
in
the
Practice
of
Wickedness
,
't
is
plain
that
they
must
be
Prejudiced
and
Bigotted
to
their
Lusts
and
Humours
;
they
cannot
be
Free-thinkers
in
the
Case
;
the
Cloggs
of
ill
Custom
,
and
a
loose
Education
bear
them
down
,
and
they
cannot
shake
them
off
.
Their
present
Interest
influences
and
governs
their
Belief
,
and
enslaves
and
Tyrannizes
over
their
Reason
.
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
not
therefore
Men
be
so
stupid
and
blind
as
to
talk
of
Prejudices
on
the
side
of
Religion
,
and
never
,
perceive
that
,
there
are
any
at
all
on
that
of
Infidelity
.
If
they
scorn
to
take
up
Religion
on
trust
,
without
examining
into
its
Grounds
and
Reasons
;
for
their
Own
sakes
let
,
them
be
as
Cautious
and
Inquisitive
on
the
other
hand
,
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
:
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
:
Without
which
,
surely
no
Man
of
Sense
,
and
that
can
think
at
all
,
will
ever
run
the
hazard
of
Damnation
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A45642-e350
a
Pensees
diverses
Ecrites
à
un
Docteur
de
Sorbonne
à
l'Occasion
de
la
Cométe
qui
parut
au
Mois
de
Decembre
,
1680.
Rotterdam
.
8vo
.
a
Vid.
Jul.
Caes.
Vanini
Amphitheatr
.
in
Titulo
&
Epist.
Dedicator
.
b
Despicere
unde
queas
alios
,
passimque
videre
Errare
,
atque
viam
palantes
quaerere
vitae
.
Lucr.
lib.
2.
a
Vid.
Great
is
Diana
of
the
Ephesians
.
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
.