Sermons and Discourses Volume 1, Sermon 2
2 PET. iii. 3.
Knowing this firſt, that there ſhall come in the last days ſcoffers, walking after their own lusts.
KNowing this firſt. In the verſe before, the Apoſtle was ſpeaking of a famous prophecy before the accompliſhment of which this ſort of men whom he calls ſcoffers ſhould come. That ye may be mindfull of the words which were ſpoken before by the holy Prophets, and of the commandment of in the Apoſtles of our Lord and Saviour; Knowing this firſt, that there ſhall come in the laſt days ſcoffers, &c.
The prophecy here ſpoken of is probably that famous prediction of the deſtruction of Jeruſalem which is in the Prophet Daniel, and before the fulfilling whereof our Saviour expreſly tells us falſe prophets ſhould ariſe and deceive many.Mat. 24.11.
Now the ſcoffers here ſpoken of are the falſe teachers whom the Apoſtle had been deſcribing all along in the foregoing Chapter, there were falſe prophets alſo among the people, even as there ſhall be falſe teachers among you. Theſe, he tells us, ſhould proceed to that height of impiety as to ſcoff at the principles of Religion and to deride the expectations of a future judgment, In the laſt days ſhall come ſcoffers walking after their own luſts, and ſaying where is the promiſe of his coming?
In ſpeaking to theſe words, I ſhall do theſe three things.
1. Conſider the nature of the ſin here mentioned, which is ſcoffing at Religion.
2. The character of the perſons that are charg'd with the guilt of this ſin, they are ſaid to walk after their own luſts.
3. I ſhall repreſent to you the heinouſneſs and the aggravations of this vice.
I. Firſt, we will conſider the nature of the ſin here mentioned, which is ſcoffing at Religion, There ſhall come ſcoffers: Theſe it ſeems were a ſort of people that derided our Saviour's prediction of his coming to judge the world. So the Apoſtle tells us in the next words, that they ſaid where is the promiſe of his coming?
In thoſe times there was a common perſwaſion among Chriſtians that the day of the Lord was at hand, 2 Theſ. 3.2.as the Apoſtle elſewhere tells us. Now this 'tis probable, theſe ſcoffers twitted the Chriſtians withall; and becauſe Chriſt did not come when ſome looked for him they concluded he would not come at all. Upon this they derided the Chriſtians as enduring perſecution in a vain expectation of that which was never likely to happen. They ſaw all things continue as they were from the beginning of the world, notwithſtanding the apprehenſions of Chriſtians concerning the approaching end of it; For ſince the Fathers fell aſleep all things continue as they were, from the beginning of the world. Since the fathers fell aſleep, foreign, which may either be rendred from the time, or elſe (which ſeems more agreeable to the atheiſtical diſcourſe of theſe men) ſaving or except that the fathers are fallen aſleep, all things continue as they were; Saving that men die and one generation ſucceeds another, they ſaw no change or alalteration. They looked upon all things as going on in a conſtant courſe; One generation of men paſſed away and another came in the room of it, but the world remain'd ſtill as it was. And thus for ought they knew things might hold on for ever. So that the principles of theſe men ſeem to be much the ſame with thoſe of the Epicureans, who denied the providence of God and the immortality of mens ſouls; and conſequently a future judgment which ſhould ſentence men to rewards and puniſhments in another world. Theſe great and fundamental principles of all Religion they derided as the fancies and dreams of a company of melancholy men, who were weary of the world and pleaſed themſelves with vain conceits of happineſs and eaſe in another life. But as for them, they believed none of thoſe things; and therefore gave all manner of licence and indulgence to their luſts.
But this belongs to the ſecond thing I propounded to ſpeak to, namely,
II. The character which is here given of theſe ſcoffers; They are ſaid to walk after their own luſts. And no wonder if when they denied a future judgment they gave up themſelves to all manner of ſenſuality.
St. Jude in his Epiſtle gives much the ſame character of them that St. Peter here does, ver. 18, 19. There ſhall come in the laſt days mockers, walking after their own ungodly luſts, ſenſual, not having the ſpirit. So that we ſee what kind of perſons they are who prophanely ſcoff at Religion, men of ſenſual ſpirits and of licentious lives. For this character which the Apoſtle here gives of the ſcoffers of that age was not an accidental thing which happened to thoſe perſons, but is the conſtant character of them who deride Religion, and flows from the very temper and diſpoſition of thoſe who are guilty of this impiety; it is both the uſual preparation to it, and the natural conſequent of it.
To deride God and Religion is the higheſt kind of impiety. And men do not uſually arrive to this degree of wickedneſs at firſt, but they come to it by ſeveral ſteps. The Pſalmiſt very elegantly expreſſeth to us the ſeveral gradations by which men at laſt come to this horrid degree of impiety; Bleſſed is the man, that walketh not in the counſel of the ungodly, Pſal. 1.1…nor ſtandeth in the way of ſinners, nor ſitteth in the ſeat of the ſcornfull. Men are uſually firſt corrupted by bad counſel and company, which is called walking in the counſel of the ungodly! next they habituate themſelves to their vicious practices, which is ſtanding in the way of ſinners; and then at laſt they take up and ſettle in a contempt of all Religion, which is called ſitting in the ſeat of the ſcornfull.
For when men once indulge themſelves in wicked courſes, the vicious inclinations of their minds ſway their underſtandings, and make them apt to disbelieve thoſe truths which contradict their luſts. Every inordinate luſt and paſſion is a falſe byaſs upon mens underſtandings which naturally draws toward Atheiſm. And when mens judgments are once byaſſed they do not believe according to the evidence of things, but according to their humour and their intereſt. For when men live as if there were no God it becomes expedient for them that there ſhould be none: And then they endeavour to perſwade themſelves ſo, and will be glad to find arguments to fortifie themſelves in this perſwaſion. Men of diſſolute lives cry down Religion, becauſe they would not be under the reſtraints of it; they are loth to be tied up by the ſtrict laws and rules of it: 'Tis their intereſt more than any reaſon they have againſt it which makes them deſpiſe it, they hate it becauſe they are reproved by it. So our Saviour tells us, that men love darkneſs rather than light, John 3.19, 20.becauſe their deeds are evil; for every one that doth evil hateth the light, neither cometh to the light leſt his deeds ſhould be reproved.
I remember it is the ſaying of one, who hath done more by his Writings to debauch the Age with Atheiſtical principles than any man that lives in it, That when reaſon is againſt a man, then a man will be againſt reaſon. I am ſure this is the true account of ſuch mens enmity to Religion, Religion is againſt them and therefore they ſet themſelves againſt Religion. The principles of Religion and the doctrines of the holy Scriptures are terrible enemies to wicked men, they are continnually flying in their faces and galling their conſciences: And this is that which makes them kick againſt Religion and ſpurn at the doctrines of that holy Book. And this may probably be one reaſon why many men, who are obſerved to be ſufficiently dull in other matters, yet can talk prophanely and ſpeak againſt Religion with ſome kind of ſalt and ſmartneſs, becauſe Religion is the thing that frets them; and as in other things ſo in this vexatio dat intellectum, the inward trouble and vexation of their minds gives them ſome kind of wit and ſharpneſs in rallying upon Religion. Their conſciences are galled by it, and this makes them winch and fling as if they had ſome metal. For, let men pretend what they will, there is no eaſe and comfort of mind to be had from atheiſtical principles. 'Tis found by experience, that none are more apprehenſive of danger or more fearfull of death than this ſort of men: Even when they are in proſperity they ever and anon feel many inward ſtings and laſhes, but when any great affliction or calamity overtakes them they are the moſt poor ſpirited creatures in the whole world.
The ſum is, the true reaſon why any man is an Atheiſt is becauſe he is a wicked man. Religion would curb him in his luſts, and therefore he caſts it off and puts all the ſcorn upon it he can. Beſides, that men think it ſome kind of apology for their vices that they do not act contrary to any principle they profeſs: Their practice is agreeable to what they pretend to believe, and ſo they think to vindicate themſelves and their own practices by laughing at thoſe for fools who believe any thing to the contrary
III. The third thing I propounded was, to repreſent to you the heinouſneſs and the aggravations of this vice. And to make this out we will make theſe three ſuppoſitions, which are as many as the thing will bear.
1. Suppoſe there were no God, and that the principles of Religion were falſe.
2. Suppoſe the matter were doubtfull, and the arguments equal on both ſides.
3. Suppoſe it certain that there is a God, and that the principles of Religion are true. Put the caſe how we will, I ſhall ſhew that the humour is intolerable.
I. Suppoſe there were no God, and that the principles of Religion were falſe. Not that there is any reaſon for ſuch a ſuppoſition, but onelyonly to ſhew the unreaſonableneſs of this humour; Put the caſe that theſe men were in the right, in denying the principles of Religion, and that all that they pretend were true; yet ſo long as the generality of mankind believes the contrary, it is certainly a great rudeneſs, or incivility at leaſt, to deride and ſcoff at theſe things. Indeed upon this ſuppoſition there could be no ſuch thing as ſin, but yet it would be a great offence againſt the laws of civil converſation. Suppoſe then, the Atheiſt were wiſer than all the world, and that he did upon good grounds know that all mankind, beſides himſelf and two or three more, were miſtaken about the matters of Religion; yet if he were either ſo wiſe, or ſo civil as he ſhould be, he would keep all this to himſelf, and not affront other men about theſe things.
I remember that that Law which God gave to the people of Iſrael, Thou ſhalt not ſpeak evil of the Rulers of thy people; is rendred by Joſephus in a very different ſenſe: What other nations account Gods, let no man blaſpheme. And this is not ſo different from the Hebrew, as at firſt ſight one would imagine, for the ſame Hebrew word ſignifies both Gods and Rulers. But whether this be the meaning of that Law or not there is a great deal of reaſon in the thing. For though every man have a right in diſpute againſt a falſe Religion, and to urge it with all its abſurd and ridiculous conſequences, as the Ancient Fathers did in their diſputes with the Heathen; yet it is a barbarous incivility for any man ſcurrilouſly to make ſport with that which others account Religion, not with any deſign to convince their reaſon but onelyonly to provoke their rage.
But now the Atheiſt can pretend no obligation of conſcience why he ſhould ſo much as diſpute againſt the principles of Religion, much leſs deride them. He that pretends to any Religion may pretend conſcience for oppoſing a contrary Religion: But he that denies all Religion, can pretend no conſcience for any thing. A man may be obliged indeed in reaſon and common humanity to free his neighbour from a hurtfull error; but ſuppoſing there were no God this notion of a Deity and the Principles of Religion have taken ſuch deep root in the mind of man that either they are not to be extinguiſhed, or if they be it would be no kindneſs to any man to endeavour it for him, becauſe it is not to be done but with ſo much trouble and violence that the remedy would be worſe than the diſeaſe.
For if this notion of a Deity be founded in a natural fear, it is in vain to attempt to expell it; for whatever violence may be offer'd to nature by endeavouring to reaſon men into a contrary perſwaſion, nature will ſtill recoil and at laſt return to it ſelf, and then the fear will be augmented from the apprehenſion of the dangerous conſequences of ſuch an impiety. So that nothing can create more trouble to a man than to endeavour to diſpoſſeſs him of this conceit, becauſe nature is but irritated by the conteſt and the man's fears will be doubled upon him.
But if we ſuppoſe this apprehenſion of a Deity to have no foundation in nature, but to have had its riſe from tradition which hath been confirmed in the world by the prejudice of education, the difficulty of removing it will almoſt be as great as if it were natural, that which men take in by education being next to that which is natural. And if it could be extinguiſh't, yet the advantage of it will not recompence the trouble of the cure. For, except the avoiding of perſecution for Religion, there is no advantage that the principles of Atheiſm if they could be quietly ſetled in a man's mind can give him. The advantage indeed that men make of them is to give themſelves the liberty to do what they pleaſe, to be more ſenſual and more unjuſt than other men; that is, they have the priviledge to ſurfeit themſelves and to be ſick oftner than other men, and to malte mankind their enemy by their unjuſt and diſhoneſt actions, and conſequently to live more uneaſily in the world than other men.
So that the principles of Religion, the belief of a God, and another life, by obliging men to be vertuous do really promote their temporal happineſs. And all the priviledge that Atheiſm pretends to is to let men looſe to vice, which is naturally attended with temporal inconveniences. And if this be true, then the Atheiſt cannot pretend this Reaſon of charity to mankind (which is the onelyonly one I can think of) to diſpute againſt Religion, much leſs to rally upon it. For it is plain, that it would be no kindneſs to any man to be undeceived in theſe principles of Religion, ſuppoſing they were falſe. Becauſe the principles of Religion are ſo far from hindering that they promote a man's happineſs even in this world, and as to the other world there can be no inconvenience in the miſtake, for when a man is not it will be no trouble to him that he was once deceived about theſe matters.
And where no obligation of conſcience nor of reaſon can be pretended, there certally the laws of civility ought to take place. Now men do profeſs to believe that there is a God, and that the common principles of Religion are true, and to have a great veneration for theſe things. Can there then be a greater inſolence, than for a man when he comes into company to rally and fall ſoul upon thoſe things for which he knows the company have a reverence? Can one man offer a greater affront to another, than to expoſe to ſcorn him whom he owns and declares to be his beſt friend, the patron of his life, and the greateſt benefactor he hath in the world? And doth not every man that owns a God ſay this of him?
But when the generality of Mankind are of the ſame opinion the rudeneſs is ſtill the greater. So that whoever doth openly contemn God and Religion does delinquere in majeſtatem populi & humani generis', he does offend againſt the majeſty of the People and that reverence which is due to the common apprehenſions of Mankind, whether they be true or not; which is the greateſt incivility that can be imagin'd.
This is the firſt conſideration, and it is the leaſt that I have to urge in this matter. But yet I have inſiſted the longer upon it, becauſe it is ſuch a one as ought eſpecially to prevail upon thoſe whom I am afraid are too often guilty of this vice, I mean thoſe who are of better breeding, becauſe they pretend to underſtand the laws of behaviour and the decencies of converſation better than other men.
2. Suppoſing it were doubtful whether there be a God or not, and whether the Principles of Religion were true or not, and that the Arguments were equal on both Sides; yet it would be a great folly to deride theſe things. And here I ſuppoſe as much as the Atheiſt can with any colour of reaſon pretend to. For no man ever yet pretended to demonſtrate that there is no God, nor no life after this. For theſe being pure negatives are capable of no proof, unleſs a man could ſhew them to be plainly impoſſible. The utmoſt that is pretended is that the arguments that are brought for theſe things are not ſufficient to convince. But if they were onelyonly probable, ſo long as no arguments are produced to the contrary that cannot in reaſon be denied to be a great advantage.
But I will for the preſent ſuppoſe the probabilities equal on both ſides. And upon this ſuppoſition I doubt not to make it appear to be a monſtrous folly to deride theſe things. Becauſe though the arguments on both ſides were equal, yet the danger and hazard is infinitely unequal.
If it prove true that there is no God the religious man may be as happy in this world as the atheiſt, nay the principles of Religion and Vertue do in their own nature tend to make him happier. Becauſe they give ſatisfaction to his mind, and his conſcience by this means is freed from many fearful girds and twinges which the Atheiſt feels. Beſides, that the practice of Religion and vertue doth naturally promote our temporal felicity. It is more for a man's health, and more for his reputation, and more for his advantage in all other worldly reſpects to lead a vertuous than a vitious courſe of life. And for the other world, if there be no God the caſe of the religious man and the Atheiſt will be alike, becauſe they will both be extinguiſht by death and inſenſible of any farther happineſs or miſery.
But then if the contrary opinion ſhould prove true, that there is a God; and that the ſouls of men are tranſmitted out of this world into the other, there to receive the juſt reward of their actions: Then it is plain to every man at firſt ſight, that the caſe of the religious man and the Atheiſt muſt be vaſtly different: Then, where ſhall the wicked, and the ungodly appear? And what think we ſhall be the portion of thoſe who have affronted God, and derided his word, and made a mock of every thing that is ſacred and religious? What can they expect but to be rejected by him whom they have renounced, and to feel the terrible effects of that power and Juſtice which they have deſpiſed? So that though the arguments on both ſides were equal, yet the danger is not ſo. On the one ſide there is none at all, but 'tis infinite on the other. And conſequently, it muſt be a monſtrous folly for any man to make a mock of thoſe things which he knows not whether they be or not; and if they be, of all things in the world they are no jeſting matters.
3. Suppoſe there be a God and that the principles of Religion are true, then is it not onelyonly a heinous impiety but a perfect madneſs to ſcoff at theſe things. And that there is a God, and that the Principles of Religion are true, I have already in my former diſcourſe endeavoured to prove; both from the things which are made, and from the general conſent of mankind in theſe principles; of which univerſal conſent no ſufficient Reaſon can be given unleſs they were true. And ſuppoſing they are ſo, it is not onelyonly the utmoſt pitch of impiety, but the higheſt flight of folly that can be imagined to deride theſe things. To be diſobedient to the commands of God is a great contempt, but to deny his Being, and to make ſport with his word, and to endeavour to render it ridiculous by turning the wiſe and weighty ſayings of that: Holy Book into raillery, is a moſt direct affront to the God that is above. Thus the Pſalmiſt deſcribes theſe atheiſtical perſons as levelling their blaſphemies immediately againſt the majeſty of heaven. They ſet their mouth againſt the heavens, and their tongue walketh through the earth; they do miſchief among men, but the affront is immediately to God.
Beſides, that this prophane ſpirit is an argument of a moſt incorrigible temper. The Wiſe man every where ſpeaks of the ſcorner as one of the worſt ſort of ſinners and hardeſt to be reclaimed, becauſe he deſpiſeth inſtruction and mocks at all the means whereby he ſhould be reformed.
And then, is it not a moſt black and horrid ingratitude thus to uſe the Authour of our Beings and the Patron of our Lives; to make a ſcorn of him that made us, and to live in an open defiance of him in whom we live, move, and have our beings? But this is not all. As it is a moſt heinous ſo it is a moſt dangerous impiety, to deſpiſe him that can deſtroy us, and to oppoſe him who is infinitely more powerful than we are. Will ye (ſays the Apoſtle) provoke the Lord to jealouſie? are ye ſtronger than he? What Gamaliel ſaid to the Jews, in another caſe, may with a little change be applied to this ſort of men; If there be a God, and the principles of Religion be true ye cannot overthrow them, therefore refrain from ſpeaking againſt theſe things leſt ye be found fighters againſt God.
I will but add one thing more to ſhew the folly of this prophane temper. And that is this, that as it is the greateſt of all other ſins ſo there is in truth the leaſt temptation to it. When the Devil tempts men with riches or honour to ruin themſelves he offers them ſome kind of conſideration, but the prophane perſon ſerves the Devil for nought, and ſins only for ſin's ſake, ſuffers himſelf to be tempted to the greateſt ſins and into the greateſt dangers for no other reward but the ſlender reputation of ſeeming to ſay that wittily which no wiſe man would ſay. And what a folly is this, for a man to offend his conſcience to pleaſe his humour, and onelyonly for his jeſt to loſe two of the beſt Friends he hath in the world, God and his own ſoul?
I have done with the three things I propounded to ſpeak to upon this Argument, And now I beg your patience to apply what I have ſaid to theſe three purpoſes.
1. To take men off from this impious and dangerous folly of prophaneneſs which by ſome is miſcalled wit.
2. To caution men not to think the worſe of Religion, becauſe ſome are ſo bold as to deſpiſe and deride it.
3. To perſwade men to employ that reaſon and wit which God hath given them, to better and nobler purpoſes in the ſervice, and to the glory of that God who hath beſtowed theſe gifts on men.
1. To take men off from this impious and dangerous folly. I know not how it comes to paſs that ſome men have the fortune to be eſteemed Wits onelyonly for jeſting out of the common road, and for making bold to ſcoff at thoſe things which the greateſt part of mankind reverence. As if a man ſhould be accounted a Wit for reviling thoſe in Authority, which is no more an argument of any man's wit than it is of his diſcretion. A wiſe man would not ſpeak contemptuouſly of a great Prince though he were out of his Dominions, becauſe he remembers that Kings have long hands, and that their power and influence does many times reach a great way farther than their direct Authority. But God is a great King, and in his hand are all the corners of the earth; we can go no whither from his Spirit, nor can we flee from his preſence; where-ever we are his eye ſees us and his right hand can reach us. If men did truly conſult the intereſt either of their ſafety or reputation, they would never exerciſe their wit in dangerous matters. Wit is a very commendable quality, but then a wiſe man ſhould always have the keeping of it. It is a ſharp weapon, as apt for miſchief as for good purpoſes if it be not well manag'd. The proper uſe of it is to ſeaſon converſation, to repreſent what is praiſeworthy to the greateſt advantage, and to expoſe the vices and follies of men, ſuch things as are in themſelves truly ridiculous: But if it be applied to the abuſe of the graveſt and moſt ſerious matters it then loſes its commendation. If any man think he abounds in this quality and hath wit to ſpare there is ſcope enough for it within the bounds of Religion and decency, and when it tranſgreſſeth theſe it degenerates into inſolence and impiety. All wit which borders upon prophaneneſs and makes bold with thoſe things to which the greateſt reverence is due deſerves to be branded for folly.
And if we would preſerve our ſelves from the infection of this vice we muſt take heed how we ſcoff at Religion, under any form, leſt inſenſibly we derive ſome contempt upon Religion it ſelf. And we muſt likewiſe take heed how we accuſtom our ſelves to a ſlight and irreverent uſe of the Name of God, and of the phraſes and expreſſions of the Holy Bible, which ought not to be applied upon every light occaſion. Men will eaſily ſlide into the higheſt degree of prophaneneſs who are not careful to preſerve a due reverence of the great and glorious Name of God, and an awfull regard to the Holy Scriptures. None ſo nearly diſpoſed to ſcoffing at Religion as thoſe who have accuſtomed themſelves to ſwear upon trifling occaſions. For it is juſt with God to permit thoſe who allow themſelves in one degree of prophaneneſs to proceed to another, till at laſt they come to that height of impiety as to contemn all Religion.
2. Let no man think the worſe of Religion, becauſe ſome are ſo bold as to deſpiſe and deride it. For 'tis no diſparagement to any perſon or thing to be laught at, but to deſerve to be ſo. The moſt grave and ſerious matters in the whole world are liable to be abus'd. It is a known ſaying of Epictetus, that every thing hath two handles; By which he means, that there is nothing ſo bad but a man may lay hold of ſomething or other about it that will afford matter of excuſe and extenuation, nor nothing ſo excellent but a man may faſten upon ſomething or other belonging to it whereby to reduce it. A ſharp wit may find ſomething in the wiſeſt man whereby to expoſe him to the contempt of injudicious people. The graveſt book that ever was written may be made ridiculous by applying the ſayings of it to a fooliſh purpoſe. For a jeſt may be obtruded upon any thing. And therefore no man ought to have the leſs reverence for the principles of Religion, or for the holy Scriptures, becauſe idle and prophane Wits can break jeſts upon them. Nothing is ſo eaſie as to take particular phraſes and expreſſions out of the beſt Book in the world and to abuſe them by forcing an odd and ridiculous ſenſe upon them. But no wiſe man will think a good Book fooliſh for this reaſon, but the man that abuſes it; nor will he eſteem that to which every thing is liable to be a juſt exception againſt any thing. At this rate we muſt deſpiſe all things, but ſurely the better and the ſhorter way is to contemn thoſe who would bring any thing that is worthy into contempt.
3. And laſtly, to perſwade men to employ that reaſon and wit which God hath given them to better and nobler purpoſes in the ſervice and to the glory of that God who hath beſtowed theſe gifts on men, as Aholiab and Bezaleel did their mechanical skill in the adorning and beautifying of God's Tabernacle. For this is the perfection of every thing, to attain its true and propor end; and the end of all thoſe gifts and endowments which God hath given us is to glorifie the giver.
Here is ſubject enough to exerciſe the wit of men and angels: To praiſe that infinite goodneſs, and almighty power, and exquiſite wiſedom which made us and all things; and to admire what we can never ſufficiently praiſe; To vindicate the wiſe and juſt providence of God, in the government of the world; and to endeavour, as well as we can upon an imperfect view of things, to make out the beauty and harmony of all the ſeeming diſcords and irregularities of the Divine adminiſtrations; To explain the oracles of the holy Scriptures, and to adore that great myſtery of Divine love (which the Angels, better and nobler Creatures than we are, deſire to pry into) God's ſending his onelyonly Son into the world to ſave ſinners, and to give his life a ranſom for them: Theſe would be noble exerciſes inded for the tongues and pens of the greateſt Wits. And ſubjects of this nature are the beſt trials of our ability in this kind. Satyr and invective are the eaſieſt kind of wit. Almoſt any degree of it will ſerve to abuſe and find fault. For wit is a keen inſtrument, and every one can cut and gaſh with it, but to carve a beautiful image and to poliſh it requires great art and dexterity. To praiſe any thing well is an argument of much more wit, than to abuſe. A little wit, and a great deal of ill nature will furniſh a man for Satyr, but the greateſt inſtance of wit is to commend well. And perhaps the beſt things are the hardeſt to be duly commended. For though there be a great deal of matter to work upon yet there is great judgment required to make choice, and where the ſubject is great and excellent it is hard not to ſink below the dignity of it.
This I ſay on purpoſe to recommend to men a nobler exerciſe for their wits, and if it be poſſible, to put them out of conceit with that ſcoffing humour which is ſo eaſie, and ſo ill natur'd, and is not onelyonly an enemy to Religion but to every thing elſe that is wiſe and worthy. And I am very much miſtaken, if the State as well as the Church, the civil government as well as Religion, do not in a ſhort ſpace find the intolerable inconvenience of this humour.
But I confine my ſelf to the conſideration of Religion. And it is ſad indeed, that in a Nation profeſſing Chriſtianity ſo horrid an impiety ſhould dare to appear. But the Scripture hath foretold us that this ſort of men ſhould ariſe in the Goſpel-age, and they did appear even in the Apoſtles days. That which is more ſad and ſtrange is, that we ſhould perſiſt in this prophaneneſs notwithſtanding the terrible judgments of God which have been abroad in this Nation. God hath of late years manifeſted himſelf in a very dreadful manner, as if it were on purpoſe to give a check to this inſolent impiety. And now that thoſe judgments have done no good upon us we may juſtly fear that he will appear once for all. And 'tis time for him to ſhew himſelf when his very Being is call'd in queſtion, and to come and judge the world when men begin to doubt whether he made it.
The Scripture mentions two things as the fore-runners and reaſons of his coming to judgment, infidelity, and prophane ſcoffing at Religion.Luke 18.8. When the Son of man comes, ſhall he find faith on the earth? And St. Jude out of an ancient prophecy of Enoch expreſly mentions this as one reaſon of the coming of the Lord, to convince ungodly ſinners of all their hard ſpeeches which they had ſpoken againſt him.Jude 15. ver.
And if theſe things be a ſign and reaſon of his coming, I wiſh that we in this Age had not too much cauſe to apprehend the Judge to be at the door. This impiety did fore-run the deſtruction of Jeruſalem, and the utter ruine of the Jewiſh Nation, and if it hold on amongſt us may not we have reaſon to fear that either the end of all things is at hand, or that ſome very diſmal calamity greater than any our eyes have yet ſeen does hang over us? But I would fain hope that God hath mercy ſtill for us, and that men will pity themſelves, and repent, and give glory to God, and know in this their day the things that belong to their peace. Which God of his infinite mercy grant for the ſake of Chriſt, To whom with the Father, &c.