<P_417>

<heading>

THE FOLLY OF SCOFFING AT RELIGION (TILLOTS-A-E3-P1,417.3)

</heading>

{COM:preached_before_1671}

<font> 2 Pet. III. 23 . (TILLOTS-A-E3-P1,417.6)

Knowing this first , that there shall come in the last days scoffers ,
walking after their own lusts . </font> (TILLOTS-A-E3-P1,417.7)

<font> Knowing this first . </font> (TILLOTS-A-E3-P1,417.8)

In the <font> verse </font> before , the <font> Apostle </font> was
speaking of a famous prophecy before the accomplishment of which this
sort of men whom he calls <font> scoffers </font> should come . <font>
That ye may be mindfull of the words which were spoken before by the
holy Prophets , and of the commandment of us the Apostles of our Lord
and Saviour ; Knowing this first , that there shall come in the last
days scoffers , etc . </font> (TILLOTS-A-E3-P1,417.9)

The <font> prophecy </font> here spoken of is probably that famous
prediction of the destruction of <font> Jerusalem </font> which is in
the Prophet <font> Daniel </font> , and before the fulfilling whereof
our Saviour expresly tells us <font> false prophets should arise and
deceive many . </font> (TILLOTS-A-E3-P1,417.10)

Now the <font> scoffers </font> here spoken of are the <font> false
teachers </font> whom the <font> Apostle </font> had been describing
all along in the foregoing <font> Chapter , (TILLOTS-A-E3-P1,417.11)

there were false prophets also among the people , even as there shall
be false teachers among you . </font> (TILLOTS-A-E3-P1,417.12)

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 , (TILLOTS-A-E3-P1,417.13)

<font> In the last days shall come scoffers walking after their own
lusts , and saying where is the promise of his coming ? </font>
(TILLOTS-A-E3-P1,417.14)

In speaking to these words , I shall do these three things .
(TILLOTS-A-E3-P1,417.15)

1 . (TILLOTS-A-E3-P1,417.16)

Consider the nature of the sin here mentioned , which is <font>
scoffing </font> at Religion . (TILLOTS-A-E3-P1,417.17)

2 . (TILLOTS-A-E3-P1,417.18)

The character of the persons that are charg'd with the guilt of this
sin , they are said <font> to walk after their own lusts . </font>
(TILLOTS-A-E3-P1,417.19)

3 . (TILLOTS-A-E3-P1,417.20)

I shall represent to you the heinousness and the aggravations of this
vice . (TILLOTS-A-E3-P1,417.21)

{COM:insert_helsinki_sample}

<P_421>

III . (TILLOTS-A-E3-P1,421.24)

The <font> third </font> thing I propounded was , to represent to you
the heinousness and the aggravations of this vice .
(TILLOTS-A-E3-P1,421.25)

And to make this out we will make these three suppositions , which are
as many as the thing will bear . (TILLOTS-A-E3-P1,421.26)

1 . (TILLOTS-A-E3-P1,421.27)

Suppose there were no God , and that the principles of Religion were
false . (TILLOTS-A-E3-P1,421.28)

2 . (TILLOTS-A-E3-P1,421.29)

Suppose the matter were doubtfull , and the arguments equal on both
sides . (TILLOTS-A-E3-P1,421.30)

3 . (TILLOTS-A-E3-P1,421.31)

Suppose it certain that there is a God , and that the principles of
Religion are true . (TILLOTS-A-E3-P1,421.32)

Put the case how we will , I shall shew that the humour is intolerable
. (TILLOTS-A-E3-P1,421.33)

1 . (TILLOTS-A-E3-P1,421.34)

Suppose there were no God , and that the principles of Religion were
false . Not that there is any reason for such a supposition , but onely
to shew the unreasonableness of this humour ; (TILLOTS-A-E3-P1,421.35)

Put the case that these men were in the right , in denying the
principles of Religion , and that all that they pretend were true ;
(TILLOTS-A-E3-P1,421.36)

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 . (TILLOTS-A-E3-P1,421.37)

Indeed upon this supposition there could be no such thing as sin ,
(TILLOTS-A-E3-P1,421.38)

but yet it would be a great offence against the laws of civil
conversation . (TILLOTS-A-E3-P1,421.39)

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 ;
(TILLOTS-A-E3-P1,421.40)

yet if he were either so <P_422> wise , or so civil as he should be ,
he would keep all this to himself and not affront other men about these
things . (TILLOTS-A-E3-P1,422.41)

I remember that that <font> Law </font> which God gave to the people of
<font> Israel , Thou shalt not speak evil of the Rulers of thy people ,
</font> is rendred by <font> Josephus </font> in a very different sense
: <font> What other nations account Gods , let no man blaspheme .
</font> (TILLOTS-A-E3-P1,422.42)

And this is not so different from the </font> Hebrew <font> as at first
sight one would imagine , (TILLOTS-A-E3-P1,422.43)

for the same <font> Hebrew </font> word signifies both <font> Gods
</font> and <font> Rulers </font> . (TILLOTS-A-E3-P1,422.44)

But , whether this be the meaning of that <font> Law </font> or not
there is a great deal of reason in the thing . (TILLOTS-A-E3-P1,422.45)

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 <font> Fathers </font> did in their disputes with the <font>
Heathen </font> ; 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 onelye to provoke
their rage . (TILLOTS-A-E3-P1,422.46)

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 . (TILLOTS-A-E3-P1,422.47)

He that pretends to any Religion may pretend conscience for opposing a
contrary Religion : (TILLOTS-A-E3-P1,422.48)

But he that denies all Religion , can pretend no conscience for any
thing . (TILLOTS-A-E3-P1,422.49)

A man may be obliged indeed in reason and common humanity to free his
neighbour from a hurtfull error ; (TILLOTS-A-E3-P1,422.50)

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 . (TILLOTS-A-E3-P1,422.51)

For if this notion of a Deity be founded in a natural fear , it is in
vain to attempt to expell it ; (TILLOTS-A-E3-P1,422.52)

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 , (TILLOTS-A-E3-P1,422.53)

and then the fear will be augmented from the apprehension of the
<P_423> 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 . (TILLOTS-A-E3-P1,423.54)

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 .
(TILLOTS-A-E3-P1,423.55)

And if it could be extinguish't , yet the advantage of it will not
recompence the trouble of the cure . (TILLOTS-A-E3-P1,423.56)

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 . (TILLOTS-A-E3-P1,423.57)

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 ; (TILLOTS-A-E3-P1,423.58)

that is , they have the priviledge to surfeit themselves and to be sick
oftner than other men , and to make 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 <font>
belief of a God </font> , and <font> another life </font> , by obliging
men to be vertuous do really promote their temporal happiness .
(TILLOTS-A-E3-P1,423.59)

And all the priviledge that Atheism pretends to is to let men loose to
vice , which is naturally attended with temporal inconveniences .
(TILLOTS-A-E3-P1,423.60)

And if this be true , then the Atheist $can $not {TEXT:cannot} pretend
this Reason of charity to mankind <paren> which is the onely one I can
think of </paren> to dispute against Religion , much less to rally upon
it . (TILLOTS-A-E3-P1,423.61)

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 ,
(TILLOTS-A-E3-P1,423.62)

and as to the other world there can be no inconvenience in the mistake
, (TILLOTS-A-E3-P1,423.63)

for when a man is not it will be no trouble to him that he was once
deceived about these matters . (TILLOTS-A-E3-P1,423.64)

And where no obligation of conscience nor of reason can be pretended ,
there certainly the laws of civility ought to take place .
(TILLOTS-A-E3-P1,423.65)

Now men do profess to believe that there is a God , and that the
<P_424> common principles of Religion are true , and to have a great
veneration for these things . (TILLOTS-A-E3-P1,424.66)

Can there then be a greater insolence , than for a man when he comes
into company to rally and fall foul upon those things for which he
knows the comapny have a reverence ? (TILLOTS-A-E3-P1,424.67)

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 ?
(TILLOTS-A-E3-P1,424.68)

And doth not every man that owns a God say this of him ?
(TILLOTS-A-E3-P1,424.69)

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 <font> delinquere in majestatem populi et humani generis
</font> , (TILLOTS-A-E3-P1,424.70)

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 .
(TILLOTS-A-E3-P1,424.71)

This is the first consideration , (TILLOTS-A-E3-P1,424.72)

and it is the least that I have to urge in this matter .
(TILLOTS-A-E3-P1,424.73)

But yet I have insisted the longer upon it , because it is such a one
as ought especially to prevail upon those who I am afraid are too often
guilty of this vice , (TILLOTS-A-E3-P1,424.74)

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 . (TILLOTS-A-E3-P1,424.75)

2 . (TILLOTS-A-E3-P1,424.76)

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 . (TILLOTS-A-E3-P1,424.77)

And here I suppose as much as the Atheist can with any colour of reason
pretend to . (TILLOTS-A-E3-P1,424.78)

For no man ever yet pretended to demonstrate that there is no God , nor
no life after this . (TILLOTS-A-E3-P1,424.79)

For these being pure negatives are capable of no proof , unless a man
could shew them to be plainly impossible . (TILLOTS-A-E3-P1,424.80)

The utmost that is pretended is that the arguments that are brought for
these things are not sufficient to convince . (TILLOTS-A-E3-P1,424.81)

But if they were onely probable , so long as no arguments are produced
to the contrary that $can $not {TEXT:cannot} in reason be denied to be
a great advantage . (TILLOTS-A-E3-P1,424.82)

But I will for the present suppose the probabilities equal on both
sides . (TILLOTS-A-E3-P1,424.83)

And upon this supposition I doubt not to make it <P_425> 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 . (TILLOTS-A-E3-P1,425.84)

If it prove true that there is no God the religious man may be as happy
in this world as the atheist , (TILLOTS-A-E3-P1,425.85)

nay the principles of Religion and Vertue do in their own nature tend
to make him happier . Because they give satisfaction to his mind ,
(TILLOTS-A-E3-P1,425.86)

and his conscience by this means is freed from many fearful girds and
twinges which the Atheist feels . (TILLOTS-A-E3-P1,425.87)

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 .
(TILLOTS-A-E3-P1,425.88)

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
. (TILLOTS-A-E3-P1,425.89)

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 : (TILLOTS-A-E3-P1,425.90)

Then , where shall the wicked , and the ungodly appear ?
(TILLOTS-A-E3-P1,425.91)

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 ? (TILLOTS-A-E3-P1,425.92)

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 ? (TILLOTS-A-E3-P1,425.93)

So that though the arguments on both sides were equal , yet the danger
is not so . (TILLOTS-A-E3-P1,425.94)

On the one side there is none at all , (TILLOTS-A-E3-P1,425.95)

but $'t $is {TEXT:'tis} infinite on the other .
(TILLOTS-A-E3-P1,425.96)

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 ;
(TILLOTS-A-E3-P1,425.97)

and if they be , on all things in the world they are no jesting matters
. (TILLOTS-A-E3-P1,425.98)

3 . (TILLOTS-A-E3-P1,425.99)

Suppose there be a God and that the principles of Religion are true ,
(TILLOTS-A-E3-P1,425.100)

then is it not onely a heinous impiety but a perfect madness to scoff
at these things . (TILLOTS-A-E3-P1,425.101)

And that there is a God , and that the Principles of Religion are true
, I have already in my former <font> discourse </font> endeavoured to
prove ; both from the things which are <P_426> 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 .
(TILLOTS-A-E3-P1,426.102)

And supposing they are so , it is not onely the utmost pitch of impiety
, but the highest flight of folly that can be imagined to deride these
things . (TILLOTS-A-E3-P1,426.103)

To be disobedient to the commands of God is a great contempt ,
(TILLOTS-A-E3-P1,426.104)

but to deny his <font> Being </font> , and to make sport with his
<font> word </font> , and to endeavour to render it ridiculous by
turning the wise and weighty sayings of that <font> Holy Book </font>
into raillery , is a most direct affront to God that is above .
(TILLOTS-A-E3-P1,426.105)

Thus the <font> Psalmist </font> describes these atheistical persons as
levelling their blasphemies immediately against the majesty of heaven .
(TILLOTS-A-E3-P1,426.106)

<font> They set their mouth against the heavens ,
(TILLOTS-A-E3-P1,426.107)

and their tongue walketh through the earth </font> ;
(TILLOTS-A-E3-P1,426.108)

they do mischief among men , (TILLOTS-A-E3-P1,426.109)

but the affront is immediately to God . Besides , that this prophane
spirit is an argument of a most incorrigible temper .
(TILLOTS-A-E3-P1,426.110)

The <font> Wise man </font> every where speaks of the <font> scorner
</font> as one of the worst sorts of sinners and hardest to be
reclaimed , because he <font> despiseth instruction </font> and mocks
at all the means whereby he should be reformed .
(TILLOTS-A-E3-P1,426.111)

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 of
scorn of him that made us , and to live in an open defiance of him
<font> in whom we live , move , and have our beings </font> ?
(TILLOTS-A-E3-P1,426.112)

But this is not all . (TILLOTS-A-E3-P1,426.113)

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 . (TILLOTS-A-E3-P1,426.114)

<font> Will ye </font> <paren> says the Apostle </paren> <font> provoke
the Lord to jealousie ? (TILLOTS-A-E3-P1,426.115)

are ye stronger than he ? </font> (TILLOTS-A-E3-P1,426.116)

What <font> Gamaliel </font> said to the <font> Jews </font> , in
another case , may with a little change be applied to this sort of men
: (TILLOTS-A-E3-P1,426.117)

If there be a God , and the principles of Religion be true <font> ye
$can $not {TEXT:cannot} overthrow them , (TILLOTS-A-E3-P1,426.118)

therefore refrain from speaking against these </font> things <font>
lest ye be found fighters against God </font> .
(TILLOTS-A-E3-P1,426.119)

I will add but one thing to shew the folly of this prophane temper .
(TILLOTS-A-E3-P1,426.120)

And that is this , that as it is the greatest of all other sins so
there is truth in the least temptation to it .
(TILLOTS-A-E3-P1,426.121)

When the Devil tempts men with riches or honour to ruin themselves he
offers them some kind of consideration , (TILLOTS-A-E3-P1,426.122)

but the prophane person serves the <P_427> Devil for nought ,
(TILLOTS-A-E3-P1,427.123)

and sins only for sin's sake , (TILLOTS-A-E3-P1,427.124)

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 .
(TILLOTS-A-E3-P1,427.125)

And what a folly is this , for a man to offend his conscience to please
his humour , and onely for his jest to lose two of the best Friends he
hath in the world , God and his own soul ? (TILLOTS-A-E3-P1,427.126)