THE prodigious Wickedness of the generality of Mankind, in almost all Ages of the World, hath been a thing, with great grief of heart, taken notice of by good Men in their several Generations.
THE prodigious Wickedness of the generality of Mankind, in almost all Ages of the World, hath been a thing, with great grief of heart, taken notice of by good Men in their several Generations.
but even those also, who have, mightily increased the publick stock of Sin and Impiety, have often been as forward to declaim against the Wickedness of the Ages they lived in, as other people;
but even those also, who have, mightily increased the public stock of since and Impiety, have often been as forward to declaim against the Wickedness of the Ages they lived in, as other people;
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in so much that there are frequent Complaints of this kind to be found in Lucretius, and other such Heathen Writers, whose very Principles inclined them to Sensuality as well as avowed Atheism:
in so much that there Are frequent Complaints of this kind to be found in Lucretius, and other such Heathen Writers, whose very Principles inclined them to Sensuality as well as avowed Atheism:
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And among others, this place, which I have chosen for the Subject of my present Discourse, shews us the pretended Grounds that they go upon when they resolve to do wickedly:
And among Others, this place, which I have chosen for the Subject of my present Discourse, shows us the pretended Grounds that they go upon when they resolve to do wickedly:
and those are, their Doubts about, or Disbelief of a Divine Providence, arising from their Observation of the slowness of Divine Rewards and Punishments.
and those Are, their Doubts about, or Disbelief of a Divine Providence, arising from their Observation of the slowness of Divine Rewards and Punishments.
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First From Reason. That Mens outward actions should generally be such as their inward belief is (though they happen sometimes to profess contrary) is no hard matter to conceive.
First From Reason. That Men's outward actions should generally be such as their inward belief is (though they happen sometime to profess contrary) is no hard matter to conceive.
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yet it is likewise as plain, that their outward profession oftentimes proceeds not from any real inward and hearty belief of what they outwardly profess,
yet it is likewise as plain, that their outward profession oftentimes proceeds not from any real inward and hearty belief of what they outwardly profess,
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But as for the real Sentiments of a Man's Heart, they are better discovered by the general tenour of his Actions, that by any verbal profession whatsoever.
But as for the real Sentiments of a Man's Heart, they Are better discovered by the general tenor of his Actions, that by any verbal profession whatsoever.
And therefore upon due consideration it will appear, that Men's Vertues and Vices will naturally hold proportion to their right or wrong Notions of God and Providence,
And Therefore upon due consideration it will appear, that Men's Virtues and Vices will naturally hold proportion to their right or wrong Notions of God and Providence,
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For doubtless Men oftentimes, through inconsideration, or violence of temptation, or suddain surprize, do what they are heartily ashamed of, and sincerely repent for afterwards.
For doubtless Men oftentimes, through inconsideration, or violence of temptation, or sudden surprise, do what they Are heartily ashamed of, and sincerely Repent for afterwards.
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But my meaning is, that the courses which Men deliberately take, and resolve to continue in, are usually such as their Notions of God and Providence, either prompt them to, or allow them in;
But my meaning is, that the courses which Men deliberately take, and resolve to continue in, Are usually such as their Notions of God and Providence, either prompt them to, or allow them in;
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because it is a very uncomfortable state to live in opposition to themselves, and to be constantly doing of that, which they do as constantly condemn in their own minds.
Because it is a very uncomfortable state to live in opposition to themselves, and to be constantly doing of that, which they do as constantly condemn in their own minds.
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2. The strong Tendency which a true belief of God and his Attributes, and the serious consideration of future Rewards and Punishments have to produce a practise answerable, it will convince us that affected Atheism and Infidelity are closely link'd with Sin and Wickedness.
2. The strong Tendency which a true belief of God and his Attributes, and the serious consideration of future Rewards and Punishments have to produce a practice answerable, it will convince us that affected Atheism and Infidelity Are closely linked with since and Wickedness.
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Now the due consideration of the Attributes of God and the firm belief of his Almighty Power and impartial Justice joyn'd with the holiness and purity of his Nature, together with a thorough Conviction of the truth of those Threatnings that he has denounced against Sin, must of necessity work in us a fear of him:
Now the due consideration of the Attributes of God and the firm belief of his Almighty Power and impartial justice joined with the holiness and purity of his Nature, together with a thorough Conviction of the truth of those Threatenings that he has denounced against since, must of necessity work in us a Fear of him:
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His infinite Wisdom joyn'd with his unbounded Mercy and Goodness towards all his creatures, his pity and compassion towards all true penitents are the strongest motives that can be, to hope and trust in him;
His infinite Wisdom joined with his unbounded Mercy and goodness towards all his creatures, his pity and compassion towards all true penitents Are the Strongest motives that can be, to hope and trust in him;
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So that we may from hence safely conclude, that whoever goes on securely in a deliberate course of Sin and Wickedness, either has no serious belief of the being of a God at all,
So that we may from hence safely conclude, that whoever Goes on securely in a deliberate course of since and Wickedness, either has no serious belief of thee being of a God At all,
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or else has very imperfect notions of the Holiness, and Justice of his nature, or lastly does not really believe those Promises and Threatnings which he has declared to Mankind in Holy Scripture.
or Else has very imperfect notions of the Holiness, and justice of his nature, or lastly does not really believe those Promises and Threatenings which he has declared to Mankind in Holy Scripture.
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as they must needs do, if the profession which they make of the belief of these great and momentous Truths were any thing more than formal and superficial.
as they must needs do, if the profession which they make of the belief of these great and momentous Truths were any thing more than formal and superficial.
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as quite destroy all the Motives either to Religion or Morality; and from these opinions they encourage themselves to go on in their Sins with security. But,
as quite destroy all the Motives either to Religion or Morality; and from these opinions they encourage themselves to go on in their Sins with security. But,
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For if we consider the several ways, as well as the several steps and degrees by which Men are hardned in Sin, we shall find them commonly attended with answerable degrees of profane thoughts and imaginations concerning God and Providence.
For if we Consider the several ways, as well as the several steps and Degrees by which Men Are hardened in since, we shall find them commonly attended with answerable Degrees of profane thoughts and Imaginations Concerning God and Providence.
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Suppose, for instance, a Person from his childhood brought up under wicked and ungodly Parents, who have never Taught him any Sense of Religion or Piety;
Suppose, for instance, a Person from his childhood brought up under wicked and ungodly Parents, who have never Taught him any Sense of Religion or Piety;
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He finds perhaps but little remorse in himself for what he does amiss, because he could not but naturally conclude, from the Example which his Parents set him, that there was little to be lookt after but the gratifying of his sensual appetite in this Life.
He finds perhaps but little remorse in himself for what he does amiss, Because he could not but naturally conclude, from the Exampl which his Parents Set him, that there was little to be looked After but the gratifying of his sensual appetite in this Life.
And therefore if ever you would awaken such an one to a lasting Sense of his Duty, it must be by first convincing him of the reality of a future state,
And Therefore if ever you would awaken such an one to a lasting Sense of his Duty, it must be by First convincing him of the reality of a future state,
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and till you can convince him of the necessity and importance of some of those great and fundamental Truths which Religion Teaches, 'tis in vain to go about to instruct him, to any purpose, in the nature of Vice and Vertue,
and till you can convince him of the necessity and importance of Some of those great and fundamental Truths which Religion Teaches, it's in vain to go about to instruct him, to any purpose, in the nature of Vice and Virtue,
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But now suppose, on the other hand, a Person that has had the happy advantage of a Godly and Religious Education, that has been well instructed in the Principles of Piety and Vertue,
But now suppose, on the other hand, a Person that has had the happy advantage of a Godly and Religious Education, that has been well instructed in the Principles of Piety and Virtue,
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how tender is such a Man's Conscience in the Commission of any Evil? And with what reluctance is he drawn to any deliberate Sin? And if he be, by the Violence of Temptation,
how tender is such a Man's Conscience in the Commission of any Evil? And with what reluctance is he drawn to any deliberate since? And if he be, by the Violence of Temptation,
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Afterwards he goes on to jest upon or find fault with the Holy Scriptures, and to Dispute against the Doctrines contain'd in them, till at last he comes to think them utterly inconsistent with Reason, false and ridiculous;
Afterwards he Goes on to jest upon or find fault with the Holy Scriptures, and to Dispute against the Doctrines contained in them, till At last he comes to think them utterly inconsistent with Reason, false and ridiculous;
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For otherwise how comes it to pass, that we have so many bold Disputers against all Reveal'd Religion, that the Truth and Authority of Holy Scripture is by many so much decryed,
For otherwise how comes it to pass, that we have so many bold Disputers against all Revealed Religion, that the Truth and authority of Holy Scripture is by many so much decried,
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and the Mysteries of the Christian Faith so much ridiculed by those whose Lives and Actions are a sufficient Evidence, that they are indeed but too much in Earnest in their Profane Discourses.
and the Mysteres of the Christian Faith so much ridiculed by those whose Lives and Actions Are a sufficient Evidence, that they Are indeed but too much in Earnest in their Profane Discourses.
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but if we look into the Histories of whole Nations, we shall find, that according as the Sense of Religion and the True Worship of God have obtain'd more or less among any of them,
but if we look into the Histories of Whole nations, we shall find, that according as the Sense of Religion and the True Worship of God have obtained more or less among any of them,
Insomuch that even among Heathen Nations, those, whose Idolatry and Superstition has been more gross and absurd, have also been more Sensual and Brutish in their Manners.
Insomuch that even among Heathen nations, those, whose Idolatry and Superstition has been more gross and absurd, have also been more Sensual and Brutish in their Manners.
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Now the main thing that can be objected against this, is that there are a great many in the world who are mighty pretenders to Piety and Religion, that seem very Devout and talk much of God and Goodness, who are notwithstanding very deficient in the practise of Moral Honesty,
Now the main thing that can be objected against this, is that there Are a great many in the world who Are mighty pretenders to Piety and Religion, that seem very Devout and talk much of God and goodness, who Are notwithstanding very deficient in the practice of Moral Honesty,
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or whatever else they value most, should lye, with prospect of any long continuance, on the side of Atheism and contempt of Religion, these very Men would then be as great pretenders to that;
or whatever Else they valve most, should lie, with prospect of any long Continuance, on the side of Atheism and contempt of Religion, these very Men would then be as great pretenders to that;
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yet the plain natural and direct meaning of them is, that the wicked Man, who is frequently in Scripture Language call'd a Fool, has not in his Heart any true Belief of God and Providence,
yet the plain natural and Direct meaning of them is, that the wicked Man, who is frequently in Scripture Language called a Fool, has not in his Heart any true Belief of God and Providence,
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but secretly either disbelieves, or questions his Being and Attributes, and endeavours, as much as he can, to thrust the thoughts of him out of his Mind;
but secretly either disbelieves, or questions his Being and Attributes, and endeavours, as much as he can, to thrust the thoughts of him out of his Mind;
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In like manner St. Paul shews at large, in the First Chapter of the Epistle to the Romans, concerning the Gentile World, that the Reason of that great Corruption of Manners among them, was their false and corrupt Notions of God,
In like manner Saint Paul shows At large, in the First Chapter of the Epistle to the Roman, Concerning the Gentile World, that the Reason of that great Corruption of Manners among them, was their false and corrupt Notions of God,
and that because they did not like to retain God in their knowledge, therefore God gave them over to a reprobate mind, to do those things that are not convenient. And Ephes. 4.18. he says that, the Gentiles being alienated from the life of God through the ignorance that is in them, through the blindness of their heart, have given themselves over unto lasciviousness, to work all uncleanness with greediness.
and that Because they did not like to retain God in their knowledge, Therefore God gave them over to a Reprobate mind, to do those things that Are not convenient. And Ephesians 4.18. he Says that, the Gentiles being alienated from the life of God through the ignorance that is in them, through the blindness of their heart, have given themselves over unto lasciviousness, to work all uncleanness with greediness.
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From all which it plainly appears, that the corruption of Men's Manners springs from the want of a true and sincere Belief of the Being and Nature of God,
From all which it plainly appears, that the corruption of Men's Manners springs from the want of a true and sincere Belief of thee Being and Nature of God,
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and therefore that Men may be truly accounted so far Atheists in their Hearts, as they are resolutely Profligate and Debauched in their Practise. Proceed we therefore to consider,
and Therefore that Men may be truly accounted so Far Atheists in their Hearts, as they Are resolutely Profligate and Debauched in their practice. Proceed we Therefore to Consider,
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Men take occasion to Doubt about Providence, and so fully to set their hearts to do evil, from the seeming slowness of Divine Justice in dispensing Rewards and Punishments,
Men take occasion to Doubt about Providence, and so Fully to Set their hearts to do evil, from the seeming slowness of Divine justice in dispensing Rewards and Punishments,
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I mention Rewards as well as Punishments, though the Text speaks expressly of the latter only, Because sentence against an evil work is not executed speedily;
I mention Rewards as well as Punishments, though the Text speaks expressly of the latter only, Because sentence against an evil work is not executed speedily;
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And besides, base and unworthy Minds, such as are most wont to Tax the Providence of God, are apt to be generally more mov'd by Principles of Fear than by Hope or Love;
And beside, base and unworthy Minds, such as Are most wont to Tax the Providence of God, Are apt to be generally more moved by Principles of fear than by Hope or Love;
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and therefore, when Punishment does not presently overtake their faults, are soon persuaded to disbelieve that Providence, which they think should presently punish,
and Therefore, when Punishment does not presently overtake their Faults, Are soon persuaded to disbelieve that Providence, which they think should presently Punish,
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and their houses are safe from fear, neither is the rod of God upon them — but they spend their days in wealth, &c. Therefore (says he) they say unto God, depart from us,
and their houses Are safe from Fear, neither is the rod of God upon them — but they spend their days in wealth, etc. Therefore (Says he) they say unto God, depart from us,
What is the Almighty, that we should serve him? And what profit should we have if we pray unto him? In like manner the Holy Psalmist speaking of such Wicked Men, whose eyes swell with fatness,
What is the Almighty, that we should serve him? And what profit should we have if we pray unto him? In like manner the Holy Psalmist speaking of such Wicked Men, whose eyes swell with fatness,
and they have more than heart could wish, adds thereupon, that They corrupt others and speak of wicked blasphemy, their talking is against the most High. Psal. 73.11.
and they have more than heart could wish, adds thereupon, that They corrupt Others and speak of wicked blasphemy, their talking is against the most High. Psalm 73.11.
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and considering the mean condition of many good Men, are thereby tempted, through weakness of judgment and want of consideration, to think hardly of the Providence of God,
and considering the mean condition of many good Men, Are thereby tempted, through weakness of judgement and want of consideration, to think hardly of the Providence of God,
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as if he were regardless of Good and Evil. And indeed the Temptation seems sometimes so plausible, that the Holy Psalmist himself confesses, he was a little Staggered with it, till he reflected more seriously upon the Matter, in the forementioned Psalm v. 18.14.
as if he were regardless of Good and Evil. And indeed the Temptation seems sometime so plausible, that the Holy Psalmist himself Confesses, he was a little Staggered with it, till he reflected more seriously upon the Matter, in the forementioned Psalm v. 18.14.
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Seeing therefore good Men themselves are capable of being tempted, if they be not upon their guard, by the seemingly unequal distribution of these outward good things, to have sometimes misbecoming thoughts of the Justice and Goodness of Providence, no wonder that Men strongly enclined to be Wicked are ensnared and taken by such Temptations.
Seeing Therefore good Men themselves Are capable of being tempted, if they be not upon their guard, by the seemingly unequal distribution of these outward good things, to have sometime misbecoming thoughts of the justice and goodness of Providence, no wonder that Men strongly inclined to be Wicked Are Ensnared and taken by such Temptations.
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And accordingly we find that this is one of the most common, and as they think, fairest and strongest Pretences they make use of for the denying of Providence and encouraging themselves in Wickedness.
And accordingly we find that this is one of the most Common, and as they think, Fairest and Strongest Pretences they make use of for the denying of Providence and encouraging themselves in Wickedness.
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but we see, in Fact, that many of those, who are reckoned good and vertuous Men, are oftentimes more miserable than other People, that they suffer want and are in distress, are revil'd and persecuted,
but we see, in Fact, that many of those, who Are reckoned good and virtuous Men, Are oftentimes more miserable than other People, that they suffer want and Are in distress, Are reviled and persecuted,
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Now if there were such a Wise and Powerful and Just Governour of the World as we are told there is, would he not presently Thunder down his Vengeance against such Exorbitant Contemners of his Authority, rather than suffer them one moment to proceed in their Rebellion against him.
Now if there were such a Wise and Powerful and Just Governor of the World as we Are told there is, would he not presently Thunder down his Vengeance against such Exorbitant Contemners of his authority, rather than suffer them one moment to proceed in their Rebellion against him.
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and this is the very way mentioned by St. Peter 3.3. There shall come in the last days scoffers walking after their own lusts and saying, where is the promise of his coming i. e.
and this is the very Way mentioned by Saint Peter 3.3. There shall come in the last days scoffers walking After their own Lustiest and saying, where is the promise of his coming i. e.
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But if there be really a Judgment to come, why does it not make more haste? or at least give some Symptoms by which we may guess that it will come at all, that we may see them and Believe? Such as this is the reasoning of them that are entirely Infidels.
But if there be really a Judgement to come, why does it not make more haste? or At least give Some Symptoms by which we may guess that it will come At all, that we may see them and Believe? Such as this is the reasoning of them that Are entirely Infidels.
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but yet are desirous to enjoy their Sins as quietly and securely as they can, they endeavour to frame to themselves, from the Divine longsuffering and forbearance towards Sinners, quite other Notions of God,
but yet Are desirous to enjoy their Sins as quietly and securely as they can, they endeavour to frame to themselves, from the Divine long-suffering and forbearance towards Sinners, quite other Notions of God,
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or however, we have Reason to think it will be a great while first, and therefore what need we trouble our selves with the matter at present? May we not safely Argue, with those in the Poet:
or however, we have Reason to think it will be a great while First, and Therefore what need we trouble our selves with the matter At present? May we not safely Argue, with those in the Poet:
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And thus it appears, how Men take occasion to disbelieve, or doubt of, or embrace false opinions concerning the Providence of God, from the flowness of Divine Rewards and Punishments.
And thus it appears, how Men take occasion to disbelieve, or doubt of, or embrace false opinions Concerning the Providence of God, from the fsowness of Divine Rewards and Punishments.
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For the Reason, why we conclude thus rashly against Providence, from these Appearances of things in the World, is not because these things are really any blemish to Providence,
For the Reason, why we conclude thus rashly against Providence, from these Appearances of things in the World, is not Because these things Are really any blemish to Providence,
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or Argue any want of it in the World, if all things were duly considered; but because we our selves, that thus misjudge, are to blame in several instances;
or Argue any want of it in the World, if all things were duly considered; but Because we our selves, that thus misjudge, Are to blame in several instances;
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that is, we judge those Men happy, whom we see abound in Wealth and Riches and worldly enjoyments, not considering, that those very Men may be really more miserable than they whose condition we so much pity.
that is, we judge those Men happy, whom we see abound in Wealth and Riches and worldly enjoyments, not considering, that those very Men may be really more miserable than they whose condition we so much pity.
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besides oftentimes the grievous pangs of Conscience and apprehensions of the Wrath of God, notwithstanding all their endeavours to stifle them, which are a Thousand times more irksome than the meanest outward circumstances.
beside oftentimes the grievous pangs of Conscience and apprehensions of the Wrath of God, notwithstanding all their endeavours to stifle them, which Are a Thousand times more irksome than the Meanest outward Circumstances.
though Wicked Men possest the largest share of them, since they are as often the means of making Men miserable as they are of making them truly happy.
though Wicked Men possessed the Largest share of them, since they Are as often the means of making Men miserable as they Are of making them truly happy.
But so long as we think the chief happiness or misery consists in the having or wanting of these, 'tis no wonder we think amiss of Providence. 2. Another Instance of our Arraigning providence without Reason,
But so long as we think the chief happiness or misery consists in the having or wanting of these, it's no wonder we think amiss of Providence. 2. another Instance of our Arraigning providence without Reason,
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Even in Human Governments, there are a great many Actions of our Superiours, that seem odd and unaccountable to those who are at too great a distance to understand the Reasons of them, which nevertheless it would be very rash and unreasonable to find fault withal before we do understand them.
Even in Human Governments, there Are a great many Actions of our Superiors, that seem odd and unaccountable to those who Are At too great a distance to understand the Reasons of them, which nevertheless it would be very rash and unreasonable to find fault withal before we do understand them.
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So that untill we can certainly tell why, and for what purpose, God Almighty suffers any particular Man to prosper, we have no Reason to censure his Justice for it.
So that until we can Certainly tell why, and for what purpose, God Almighty suffers any particular Man to prosper, we have no Reason to censure his justice for it.
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We see only the present Scene of things, and therefore to pass our Judgment before the whole plot be unravelled, must needs be the cause of great mistakes.
We see only the present Scene of things, and Therefore to pass our Judgement before the Whole plot be unraveled, must needs be the cause of great mistakes.
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Thus for Instance, if we were only to look at the first part of the History of Joseph, or of Haman, and consider the hard usage of the one, notwithstanding all his Virtue and Piety,
Thus for Instance, if we were only to look At the First part of the History of Joseph, or of Haman, and Consider the hard usage of the one, notwithstanding all his Virtue and Piety,
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But when we consider the latter part of the Story of each of them, and observe the Gracious ends of Providence, in the preservation of his People, served by the mighty advancement of the one,
But when we Consider the latter part of the Story of each of them, and observe the Gracious ends of Providence, in the preservation of his People, served by the mighty advancement of the one,
but though he suffer them to be evil entreated for a while, as he did the Primitive Church, yet he will in the end make them meet for a glorious Deliverance.
but though he suffer them to be evil entreated for a while, as he did the Primitive Church, yet he will in the end make them meet for a glorious Deliverance.
1. Since Wickedness of Life so naturally proceeds from, or is necessarily accompanied with a disbelief of the Nature and Attributes of God, we may from hence easily judge what progress Atheism and Infidelity make in the World.
1. Since Wickedness of Life so naturally proceeds from, or is necessarily accompanied with a disbelief of the Nature and Attributes of God, we may from hence Easily judge what progress Atheism and Infidelity make in the World.
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When we see things go otherwise than we imagin they ought to do, we should have a great care of being too peremtory in our censures of the Righteousness and Equity of God's proceedings,
When we see things go otherwise than we imagine they ought to do, we should have a great care of being too peremptory in our censures of the Righteousness and Equity of God's proceedings,
3. And lastly, We may therefore conclude, that the best way to preserve our Vertue and Piety, is always to retain fixt in our minds a strong sense of the Power and Providence of God:
3. And lastly, We may Therefore conclude, that the best Way to preserve our Virtue and Piety, is always to retain fixed in our minds a strong sense of the Power and Providence of God:
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for the keeping up a sense of Religion in our minds, such as frequent Reading and Hearing his Holy Word, serious Meditation, fervent and hearty Prayer, constant and devout receiving the Holy Sacrament, and the like;
for the keeping up a sense of Religion in our minds, such as frequent Reading and Hearing his Holy Word, serious Meditation, fervent and hearty Prayer, constant and devout receiving the Holy Sacrament, and the like;
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And let us well remember what the Royal Preacher tells us in the verse after the Text, that Though a sinner do evil an hundred times and •his days be prolonged,
And let us well Remember what the Royal Preacher tells us in the verse After the Text, that Though a sinner do evil an hundred times and •his days be prolonged,
