The Christian Life Volume 5, Discourse 5

The Christian Life Volume 5 · Discourse 5

p. 451A DISSUASIVE FROM APOSTACY.

1 TIMOTHY I. 19.

Holding faith, and a good conscience; which some having put away, concerning faith have made shipwrack.

THese Words are a part of St. Paul's Charge to his Son Timothy, wherein he Pathetically Exhorts him, as a Valiant Bishop, to take all possible Care to preserve the Purity of the Christian Doctrine in his Diocess of Ephesus, which at that time abounded with false Teachers, whose Business it was to sow the Tares of Heresie and false Doctrine in that large and fruitful Field, the Cultivation whereof St. Paul had committed to his Charge. And that he might discharge this Office the more effectually, the Apostle warns him in the first Place to take Care of himself, that he did not suffer his own Faith and Manners to be depraved and corrupted by those leud and irreligious Principles which those Antichristian Seminaries p. 452were then scattering among his People; that so he might be an Example to his Flock, as well as a Teacher of pure and undefiled Religion. And this, v. 18. he presses upon him from the Consideration of what had been foretold of him by Divine Inspiration, before ever he entred upon his Ministry; viz. That he should war a good warfare, that is, prove a constant and couragious Champion of the Christian Faith; which Prophesies, he exhorts him to use his utmost endeavour to verifie both in his Profession and Practice, by holding, or as it is in the Original, foreign, having, or keeping faith and a good conscience; which later, viz. a good conscience, some having put away, concerning the former, viz. Faith, have made shipwrack.

Before we proceed to the Design of these Words, it will be necessary briefly to explain some Terms in them; as,

1. What is meant by Faith.

2. What by a good Conscience.

3. What by putting away a good Conscience: And

4. What by making shipwrack of the Faith.

1. As for the fi…st, What is here meant by keeping the Faith? I answer, By this Phrase Faith, we are to understand the Christian Creed, or summary of those necessary and essential Doctrines whereof the Christian Religion is composed: For at that time there was little else professed and taught in the Christian Churches, but only the fundamental Principles of Christianity, together with the nearest and most immediate Inferences p. 453from them; so that few then mis-believed but such as mis-believed in Fundamentals, and every Error in Doctrine was generally a Heresie. The Christian Faith in those Days lay within a narrow compass, and so it continued till the Wantonness and Curiosity of succeeding Ages started disputable Opinions, and as they prevailed, adopted them into the Family of Faith; insomuch, that in process of Time, sundry Opinions were received, that were never so much as heard of in the Apostolical Age; and as soon as they were received, they were presently declared necessary Articles. And as for the contradictory Opinions, though Christianity was little or nothing concerned whether they were true or false; yet they seldom underwent any milder Name than Heresie, or gentler Doom than Damnation; which hath been one of the grand Occasions of all the Ruptures and Divisions that have happened in the Christian World. But as for the Faith which the Apostle here speaks of, it was of a much less Bulk than what it is now arrived to by rolling through the wild Opiniatry of Sixteen Disputation Ages, which by degrees have swelled it from a short script into a large Volume. For if we look into the New Testament, and into the Writings of the most Primitive Fathers, we shall find the Sums of Christian Faith therein contained, consisting of very few Articles, and those such only as are essential to Christian Religion, and such as wherein almost all the differing Persuasions of Christians do to this Day concenter. To hold the Faith therefore is to persevere immovably in the Profession of the true Christian Doctrine, so far as in us lies, and not to be prevailed upon to desert or forsake it, p. 454either through Fear of Persecution, or Hope of Temporal Advantage, or the Knavish Arts and Sly Insinuations of False Teachers.

2. The second Term to be here explained, is, What is meant by keeping a good Conscience? Conscience in general is nothing but our practical Judgment directing us what we ought to do, and what to avoid, and approving or reproving, according as we follow its Directions, or run counter to them. The Conscience therefore is good or bad, according as the Directions are which it gives for the Government of our Lives and Actions. If our Judgment be false and erroneous, and directs us to do what we ought to avoid, or to avoid▪ what we ought to do, it is a bad Conscience, that instead of being a Light to guide our Steps in the Paths of Righteousness, is only a wandring Night-fire that leads us into Bogs and Quagmires. As on the contrary, A good Conscience is our practical Judgment well informed, and truly directing us in the Course of our Actions what we ought to do, and what to avoid: For a good Conscience is the true Eccho of God within us, that faithfully resounds his Voice, and upon all Opportunities of Action, repeats after him to our Wills and Affections. To keep a good Conscience therefore implies two Things: First, To maintain in our Minds a true Sense of Good and Evil, and so far forth as in us lies, to preserve our practical Judgment pure from all false Principles of Action, and not to suffer either our vicious Inclinations or wordly Interest to warp and seduce it, and cause it to mistake Evil for Good, and Good for Evil. Secondly, It implies our following the p. 455Dictates and Directions of a good Conscience, our doing what it bids, and abstaining from what it forbids, and faithfully resigning our selves to its Conduct and Government, and not to be prevailed upon by any Temptation whatsoever to act counter to its Sense and Persuasion. In short, To keep a good Conscience is to live in a strict Conformity to the Dictates of a well-informed Judgment, and not to allow our selves in any Course of Action which this Vice-God within us forbids or disapproves.

3. The Third Term to be explained in the Text, is, What is meant by putting away a good Conscience? which being directly opposed here to keeping a good Conscience, must denote the Contraries to it. To put away a good Conscience therefore is either, f…rst, to corrupt our own Judgment of Things and Actions out of vicious Affection or worldly Interest, and impose upon our selves false Notions of Good and Evil; or, secondly, to act directly contrary to our Sense and Persuasion; to leave undone those Things which our own Conscience tells us we ought to do, and to do those Things which it tells us we ought not to do. In short, To put away a good Conscience is to live in any known Course of Sin, either of Omission or Commission; to practise Contradictions to our own Judgments, and to follow the Inclinations of our Wills against the Light and Conviction of our Consciences.

4. The last Enquiry, is, What is here meant by making shipwrack of the Faith? which being here set in Opposition to holding, or keeping the p. 456Faith, must signifie oppositely, and consequently must denote not holding and keeping it; or which is the same thing, losing and abandoning it: For in this Allegory, the true Christian Faith is represented as a Ship, and a good Conscience, or a pure and holy Life as the Pilot, that steers and governs it. And indeed, in that State of Things there was no other Pilot, but Purity of Conscience and Holiness of Life was able to conduct and preserve this Ship, and carry it safe through those incessant Storms of Persecution, wherein at that time it was toss'd and agitated. For when Christians have once thrown off the Obligations of a good Conscience, by abandoning themselves to a wicked and dissolute Life, what is there left to restrain them from abandoning their Faith when it stands in Competition with their worldly Ease and Interest? And though there should be no Competition between their Faith and Interest, but they might freely enjoy them both without any Disturbance; yet their wicked Lives will naturally tempt them to corrupt their Faith with wicked Principles; of which later in the next Verse, he gives an eminent instance in Hymenaeus, who had not wholly deserted Christianity, but only renounced one Fundamental Article of it, viz. The Resurrection of the Dead: As of the former, he gives another Instance in Alexander, who as it seems probable, had through the Fear of Persecution deserted Christianity it self.

The Words thus explained may be resolved into this Sense, That Mens living wickedly against the Convictions and Obligations of their Conscience, …oth very much expose them to Apostacy from true p. 457Religion into gross and impious Errors. Thus to the love of money, which is the root of all evil, the Apostle attributes Men's Erring from the Faith, 1 Tim. 6. 10. And that which exposed those silly women, 2 Tim. 3. 6. to the Seduction of false Teachers, was their being laden with sins, and led away with divers lusts. And the same Apostle ascribes Demas's Apostacy to his Covetousness, or inordinate love of this present world, 2 Tim. 4. 10. But that I may evince this Truth more fully, I shall give you some particular Instances of the mighty Tendencies there are in every vicious Course of Life to Error and Apostacy from true Religion.

1. It corrupts and debauches Men's Reason and Understanding.

2. It renders the Principles of true Religion uneasie to their Minds.

3. It deprives Men of the highest Encouragements to Constancy and Stedfastness in Religion.

4. It weakens the natural Force of their Consciences, which is the greatest Restraint from Apostacy.

5. It strengthens the Temptations to Apostacy.

6. It provokes God to give us up to the Power of Delusion.

1. Living in any known and willful Course of Sin, corrupts and debauches Mens Reason and Understandings. So long as a Man lives in any known Sin he doth not only live without, but against his Reason, which instead of being the Guide of his Actions, hath nothing at all to do with them, but like an idle Spectator, doth only p. 458behold the bruitish Scene without any Part or Concern in it. And whilst a Man thus abandons himself to the Government of his own blind Will, and lives not only in the perpetual Neglect, but Contempt of his Reason, it is impossible for him not to waste and impair it. For as our rational Faculties are improved and perfected by Exercise, so they naturally languish and decay, through Disuse and Inactivity; and consequently the less Use we make of them in the Government of our Lives and Actions, which is their proper Office and Employment, like standing Waters they must corrupt and putrisie. And indeed there is no impure Lust but doth by its own natural Efficacy disable Mens Reason and Understanding: For while we are in these Bodies, our Mind is fain to work by bodily Instruments, and to make Use of Brains, and Blood, and Spirits in all its Operations; and according as their Temper is good or bad, its Operations will be more or less perfect: But while a Man indulges himself in any impure Affection, that will naturally distemper these Organs of his Mind, and indispose them for the Use of his Reason. For so Madness, which is such a Distemperature of the Brain, and Blood, and Spirits, as doth wholly alienate them from the Use of Reason and Discourse, is usually found to be the Effect of some wild and extravagant Affection, such as Pride, or Covetousness, Anger, or Fearfulness, Iealousie, or Lust; and if these Passions, being once arrived to their utmost Rage and Excess, do so often run into down-right Madness and Distraction, to be sure every inordinate Degree of them must be a Tendency towards it, a great Disturbance of Mind, though not a p. 459total Distraction; and by how much they exceed their due Bounds and Measures, by so much they must taint and vitiate these necessary Instruments of our Mind and Reason. Thus every inordinate Lust doth by a natural Influence disturb Mens Reason, and fully the clearness of their discerning Faculties. So that what Clearness is to the Eye of the Body, that Purity from vicious Affection is to the Eye of the Mind; it brightens its Apprehensions, and renders its Conceptions of Things more quick, distinct, and vigorous: Whereas on the contrary, all disorderly Affection doth more or less cloud and disturb the Brain, chill or inflame the Spirits, hurry them into tumultuous Motions, or render them listless and unactive; by which continual Disorders, our discerning Faculties must by Degrees be extreamly weakened and confounded. And whilst the Mind is thus lost in the Fogs of inordinate Affection, it is an easie Matter to seduce and mislead it, it being through the Dimness of its sight apt to be imposed upon by false Colours, and tinctured with Prejudice and undue Apprehensions of Things. Weak Minds are easily abused, especially in Matters of Religion, which being placed beyond the Prospect of Sense, require a sevorer. Attention in order to the forming of right Apprehensions concerning them; and therefore the more Men weaken their Understandings by their Lusts, the more they must be exposed to Errors and Delusions. But then▪

2. Living in any known Course of Sin, renders the Principles of true Religion uneasie to Mens Minds. Whilst a Man leads a wicked Life, his Religious Principles, if they are pure and true, will p. 460perpetually reproach and upbraid him: For there are no Contraries in Nature more irreconcilable to one another than true Faith and bad Manners; the great Design of all true Faith being to move and persuade Men to abstain from all Ungodliness, and to live soberly, righteously, and godly in this present World. If therefore a Man's Faith be true and genuine, he cannot live wickedly without acting against the full Persuasion of his own Mind, which must necessarily render him very uneasie; for in this State of Things he acts with a self-condemning Judgment, and every Compliance with his Inclination sets him at odds with his Reason; all the while he is meditating any wicked Design, he struggles with his Conscience, and confronts and outrages his own Convictions; and when he hath acted it, every Reflection he makes on it is a bitter Invective against himself: Thus so long as the Principles of true Religion possess his Mind, he finds himself continually hagg'd and oppressed by them; they sit as an uneasie Load upon his Soul, and will not suffer him to Sin in quiet, but perpetually cause his sinful Delights to go off with an ungrateful Farewel, and recoil upon him in many a sickly Qualm and Convulsion. In which State of Things he hath no other Remedy, but either to forsake his Principles, or his Lusts; or to live in perpetual Variance with himself; and therefore, if he still resolve to Sin on, in all probability he will soon grow quite weary of true Religion, and quit his Mind as soon as possibly he can of those stern and inflexible Principles which create these Discords in his Breast. And whilst he is in this Temper it will be an easie matter to p. 461pervert him to any Religion that will give Ease to his straitlaced Conscience, and cast a more favourable Aspect on his Lust: For being resolved to follow his vicious Inclinations he now sees through them, and understands by them; and whilst his Mind runs upon the false Biass of his Lusts, that Religion which is most grateful to them will seem most reasonable to him. Shew him a way how he may worship God acceptably without the Expence of a strict Attention, and the inward Devotion of a pure Heart, and heavenly Affections; meerly by numbering so many Prayers on a String of Beads, by seeing a Priest act over such a Set of Ceremonies, and hearing him in varied Tones sometimes pronounce, and sometimes murmur a Form of Words in an Vnknown Language; and though at first view it may seem very absurd to him, yet the very Loosness and Carnality will be apt to engage his Affections to it, and then they by Degrees will go near to wheedle his Understanding into a more favourable Opinion of it. Propose to him an Expedient how he may go to Heaven at last without undergoing the S…verities of a sincere Repentance and Amendment; tell him that there is a certain Church in the World whose Priests, if he confess his Sins to them with any Degree of Sorrow and Remorse, have full Power to pardon and absolve him; so that if he do but take Care not to die without Confession, however he lives he cannot miscary for ever. He may indeed go into a very hot Place called Purgatory, and there suffer a while very grievous Things before he get to Heaven; but if instead of parting with his Lusts while he lives, he will part with his Mony when he dies, he may at easy Rates p. 462purchase of that Church such a Number of Masses, Requiems, and Indulgencies, as will in all Probability soon procure his Dismission from those temporary Sufferings into eternal Happiness: How odly soever this Doctrine may appear to his Reason, to be sure it will be charming enough to his Lusts; and when once a Mans Lusts are retained the Cause is half carried at the Bar of his Judgment. And so in all other Instances it is a great Disadvantage to true Religion, and as great an Advantage to false, that Mens Faith and Reason are so much swayed and byass'd by their Lusts. For though there is no Religion can be true but what is pure and holy, yet it is the Holiness of true Religion that doth provoke their Lusts against it, and 'tis their Lusts that do provoke their Reason; and when all is done there is nothing doth more strongly incline, or frequently pervert depraved and wicked Minds to false Religion than its Complyance with their vicious Affections, though this very Thing is one of the most certain Signs in Nature of its Falsehood.

3. Living in any known Course of Sin deprives Men of the greatest Encouragements to Constancy and Steadiness in the true Religion: For doubtless the highest Encouragement to Perservance in the Truth against all Oppositions and Temptations, is the Hope of those glorious Rewards that await them in the World to come. 'Twas this that guarded the Faith of the antient Martyrs safe through all the Rage and Cruelty of their Persecutors, their having an Eye to the Recompence of Reward, the Sight of which inspired the drooping Souls with an invincible Courage; made them despise Racks, and Wheels, and Flames, and exalt and triumph p. 463under the most exqisite Torments. And indeed what less Encouragement than the Hope of being eternally happy within a few Moments could have enabled a Company of tender Virgins, delicate Matrons, infirm and aged Bishops to endure those long and dolorous Martyrdoms, as many times they did, when their Tormentors took their Turns from Morn to Night, and plyed them with all Kinds of Tortures till oftentimes they were forced to give over; and confess themselves overcome either through Weariness or Compassion? But now by indulging our selves in any known Course of Sin we throw away this Sovereign Cordial, and leave our selves naked and destitute of all the mighty Supports it is able to give us under any Temptation to Apostacy. For how can we hope for any Good from God, and much less for so great a Good as a Heaven of immortal Joys amounts to, whilst we persist in open Rebellion against him; especially when he hath expresly suspended this mighty Recompence upon our constant and faithful Obedience to his Will, and told us plainly beforehand, that we might know what to trust to, that if we fail of this he will be so far from admitting us into that Place and State of Blessedness, that he will banish us for ever from his Presence into outer Darkness, and eternal Wretchedness and Despair? When by wilful Sin therefore we have cast away our hope of Heaven, what have we left to support our Constancy to the Truth if ever we should be called to suffer for it? How can it be expected that rather than renounce our Religion, we should be contented to part with our Goods, or Liberties, or Lives, when all our Hope is shut up in this Life, and we have p. 464no Prospect of Compensation either here or hereafter? If ever therefore we would be stedfast to the Truth against all Temptations, we must above all Things take Care by a holy Life to cherish and keep alive the Hopes of Heaven in our Breasts, which is the only Anchor that can hold and secure us in a stormy Sea from making Shipwrack of our Faith.

4. Living in any known Course of Sin weakens the natural Force of Mens Consciences, which is the greatest Restraint from Apostacy. Indeed, for Men to apostatize from their Religion to secure their worldly Interest is a Thing so base and infamous, so foul an Instance of a cowardly, degenerous, and prostitute Soul, that if a Man were under no other Restraint but only that Sense of Honour that is lodged in all brave Minds, he would scorn so mean, so poor a Condescention. But yet when all is done, there is no such powerful Restraint upon Men as that of a good Conscience, which is the natural Bridle by which God curbs our head-strong Nature, and keeps it from flying out into all the wild Extravagancies it is inclined to. For it is from God and in God's stead that Conscience acts, who is the most powerful Being in the World: When it commands, it is with God's Authority; when it rebukes, it is with God's Majesty; when it applauds, it is with God's Complacency: It proceeds not upon Principles of mere Policy or Prudence, which require us to act this way now, and anon the contrary, as Circumstances alter; but upon the awful Principles of Divinity, which oblige us by all that we can hope or fear for ever, and require of us the self same Things and Actions in all Circumstances; and the sole Reason it p. 465insists on is the Will of God, whose Pleasure or Displeasure can make us happy or miserable for ever. The Voice of Conscience is not, This I judge most expedient for thee to do, and this to avoid; but this thou must do, and this avoid as thou tenderest the Love of God and dreadest his everlasting Hatred and Revenge: And it is no less than eternal Bliss that Conscience allures our Hope with, and eternal Vengance that it alarms our Fear with; and if Men will not be witheld by such powerful Restraints as these, what can withold them? Whilst therefore a Man cherishes his Conscience by complying with it and following its Directions, this, if any Thing, will secure his stedfastness to the Truth against all Temptations; whilst this hath any Power over him, he will as soon eat Fire as sacrifice his Faith to his Interest. For, for a Man to renounce his Religion upon any Prospect of temporal Gain or Loss, is such a flagitious Violation of all that is Sacred, such a monstrous Instance of High-Treason against God, such an open Blasphemy of his Truth, such a bold Defyance of his Majesty, and in a word, such a Complication of vile Perfidy, base Ingratitude, and impious Falsehood, that but to think of it is like looking down from a stupendous Precipice, that swims the Head, and strikes the Mind with Horror and Amazement; so that while a Man's Conscience hath any Power over him, he will no more be able to prevail with himself to commit the one, than to throw himself headlong down from the other, whilst he is under the Horror of the Prospect; and he will find it much more easy to endure the worst of Persecutions, than to commit such an Outrage and Violence on his Conscience, and undergo p. 466those horrible Reflections and stinging Remorses that must follow it: But after a Man by wilful Sinning, hath often wounded his Conscience, the natural Tenderness of it will by Degrees wear off, till at length it grows quite callous and insensible. For what is reported of Methridates, that by often drinking of Poison, he had so familiarized it to his Constitution, that at length it sate quietly on his Stomach, and gave him no Disturbance, is true of Conscience, which at first recoils at every sinful Potion, and cannot swallow it without suffering violent Spasms and Convulsions; but having been awhile accustomed to it, it by Degrees grows more and more natural, till at length it goes glibly down without straining, and goes quietly off without Remorse or Reluctance. And when once a Man's Conscience is frozen over by a Custom of Sinning, it will every day grow harder and harder, and at length be able to bear the heaviest Loads of Guilt without Relenting; and when once Things are reduced to this State, Good and Evil, Virtue and Vice are Things indifferent to him which he chuses or refuses as they come to hand, and are more or less subservient to his present Conveni…nce. He can blaspheme, and pray, oppress and give Alms with the same Unconcernedness of Mind; and to act the Devil or the Saint are Parts so indifferent to him, that he can perform them both with the same Remorslessness. And when a Man is thus got loose from the Restraints of his Conscience there is nothing so bad that can come amiss to him. If therefore while he stands in this Posture his temporal Interest should chance to beckon him to change the best Religion in the p. 467World for the worst; to pray to insensible Images and dead Mens Ghosts instead of the everliving God; to let go Substances to catch at Shadows and Ceremonies, and to part with the most rational Truths for the most palpable and fulsom Contradictions; he hath no Principle in him strong enough to withold him from a base Compliance, his Conscience being laid fast asleep, which whilst awake would have trembled at such an horrid Proposal. And though by thus prostituting his Faith to his Interest, he at once renounces his God, his Saviour, and all his Hopes of future Immortality; yet his insensible and remorsless Heart is no more toucht or affected with it, than if it were the slightest Peccadillo. Thus by letting go a good Conscience Men pave themselves an easie Way to Apostacy from true Religion, which otherwise would be one of the most craggy and difficult Passages in all the High-Way to Hell.

5. Living in any known Course of Sin doth very much strengthen and enforce the Temptations to Apostacy. He who lives under the Conduct and Government of a good Conscience, takes Care to regulate his Affections towards the Things of this World, so, as neither to fear the Evils of it too much, nor love the Goods of it too well; but makes a just and equal Estimate of both, and by that proportions his Affections towards them; and he who doth this, disarms them of their tempting Power, which is chiefly owing to our selves, and the false Estimate we make of them. 'Tis our own Imagination that gives Life and Efficacy to the Charms and Terrors of the World, and renders them so successful and victorious: p. 468We fancy that to be in them which is not, and so are affected not so much with the Things themselves, as with the false Representations that we make of them. But he, who by following the Dictates of a good Conscience, hath reduced his wild Affections within the Lists of Reason and Sobriety, can from thence defie the World, and maintain his Post against all its Temptations. He loves its Goods no better than they deserve, and consequently he loves them not so well as to part with his Virtue, his Innocence, and his Soul for them. He dreads its Evils no farther than they are truly dreadful, and consequently is fully satisfied, that to Sin is much more dreadful than to suffer; and he hath found by often Experience, that in the faithful discharge of his Duty, there is far more Peace, more Ioy, and Satisfaction than in all the vain Allurements of this World. He hath found another Heaven upon Earth, besides these temporary Enjoyments; a Heaven within his own Breast composed of joyous Hopes, and blessed Expectations; and in this Heaven hath often found himself a thousand times more happy than among all the Festivities of an …arthly Paradise; and therefore knows very well that he is bid to his Loss when ever he is tempted to exchange the one for the other. He is throughly sensible, having already found it to his Smart, that by Sinning he shall sustain a much heavier Loss, and expose himself to far more exquisite Agonies of Mind than any this World can threaten him with all; and therefore certainly reckons upon it, that when ever to avoid a Sin he incurs a Suffering, he wisely chooses of two Evils the least. And while his Soul stands thus p. 469affected, it is shot-proof against all Temptations, and much more against those Temptations which sollicite him to renounce his Religion, and in which he knows by Experience there is far more Good than the World can propose to him in Exchange for it. He knows both how little the World, and how much true Religion is worth; and having made a just Estimate of both, to propose to him any worldly Hope as a Price for his Faith, is the same Thing as to offer a Miser Dross for his Gold. His Mind is fixed in this Persuasion, that all the Mischiefs this World can do him are inconsiderable to one who must live for ever in another unspeakably happy or mis…rable; and therefore to threaten him into Apostacy with any worldly Fear, is to attempt to blow up a Rock of Marble with a Squib of Wild-fire. But when once a Man hath taken off the Restraints of his Conscience from his wild Affections, and let them loose to the World, they will aid and assist its Temptations against him, and animate them with a thousand times more Life and Vigour than is in their own Natures. For as for the Goods of this World, they could never bewitch us as they do, did we not give a Dress to them; we paint their Faces, and varnish them over with an artificial Beauty, and then fall in Love with our own Fucus; and so much as we value and affect them beyond their natural Worth, so much Power we give them to conquer and inslave us. When therefore by leading a sensual and wicked Life, a Man has wholly devoted himself to the World, he hath put himself into the Worlds Power to be commanded and disposed of as it pleases. And now if any worldly Good p. 470beckons and invites him, his mad Affection will presently hurry him after it, though it be through thick and thin, through the most flagitious and enormous Courses. If any worldly Evil threaten and alarm him, he must immediately fly, though it be from Virtue and Innocence, from God and Heaven, and all that is Sacred in Religion. His Affections have render'd him a meer Laquey to the Goods and Evils that are without him, and whither ever they send him, he must go, whereever they lead him, he must follow, let their Vagaries be never so wild or wicked. If therefore, while his Soul is thus inslaved to the World, he should be tempted by it to Apostatize from his Religion, what hath he to restrain or secure him? For ever since he got loose from his Conscience, he is wholly led by his Affections, and these being chained and fastned to the World, hale him after it which way soever it moves. So long as his Religion and his worldly Interest consist, and go hand in hand, he is very well content to own and follow it; but if ever a Storm of Persecution should part them, in all Probability he will follow his Interest, and like the treacherous Orpha, give his Religion a parting Kiss and leave it. For his Heart is now so wedded to the World that he esteems nothing so good as its Goods, and nothing so evil as its Evils; and the one being his Heaven, and the other his Hell, all other Considerations are overcome by them; and to obtain the one, and avoid the other he must stick at nothing, no not at renouncing his God and his Religion, together with all his Hopes of a future Immortality.

p. 4716. And lastly. Living in any known Course of Sin provokes God to give us up to the Power of Delusion: For so long as Men submit themselves to the Guidance and Direction of a good Conscience, the Spirit of God who is a Spirit of Truth abides with them, and not only directs their Wills, but also informs their Understandings, and enables them to discern the Beauty and Reality of those heavenly Truths, which he hath revealed to us in the Holy Scriptures. For though, since he hath revealed already the whole Will of God to us concerning our eternal Salvation, we have no Reason to expect that he will reveal new Truths to us; yet seeing so far forth, as it is necessary, he hath promised and engaged, that he will co-operate with us to enable us as well to understand the Will of God as to perform it; we have the greatest Reason in the World to depend upon it, that so long as we cherish his heavenly Inspirations, by yielding to them our free and ready Compliance, he will be so far an ass…sting Genius to our Understandings, as to suggest to us those Truths which he hath already revealed, and set them before our Eyes in so fair a Light, as that we shall not fail more clearly to discern, and more distinctly to apprehend them than otherwise we should or could have done. For when he writes his Truth upon our Minds, it is with such a Victorious Sunbeam as will endure neither Cloud nor Shadow before it. Whenever he speaks, He speaks not to our Ears but to our Minds, and represents Things nakedly and immediately to our Understandings. He converses with our Spirits, as Spirits do with Spirits, without involving his p. 472Sense in articulate Sounds or material Representations; but objects it to us in its own naked Light, and characterizes it immediately on our Understandings. And as he proposes the Divine Light to us, so he also illuminates our Minds to discern and comprehend it: He raises and exalts our Intellectual Powers, and as a vital Form to the Light of our Reason, invigorates and actuates it, and thereby renders its Apprehension of Things more quick, and piercing, and sagacious. Thus doth the Holy Spirit more or less assist us in the true Understanding of Divine Things, as he finds us more or less compliant with his heavenly Pleasure; and though he stands no more obliged to render our Minds infallible than our Wills impeccable, yet so long as by our sincere Obedience to his holy Suggestions, we keep our selves under his Conduct and Direction, we may depend upon it, he will either preserve us from all dangerous Errors, or if for just Reasons he should permit us to fall into any such, they shall not prove dangerous to us, but either we shall be convinced of them while we live, or obtain Pity and Pardon for them when we die. But whilst we persist in any willful Course of Sin, we do not only violate our own Conscience, but also repel those good Motions of the Spirit of God, whereby he strives to reduce and reclaim us; in doing which we continually grieve him, and if we do not forbear, shall at length provoke him wholly to forsake and abandon us, to give us up to our own Hearts Lusts as desperate Wretches, with whom he hath hitherto strove and struggled in vain, and of whose future Recovery there remains no farther Hope or Prospect. p. 473And when He hath forsaken us, our Mind will not only be left naked and destitute of all those Helps and Advantages for the understanding of Divine Truths, which it receives from him, but also be exposed to the Cheats and Fallacies of Evil Spirits, whose Recreation it is to put Tricks upon our Minds; to banter and play upon our easie Faith, to cast Mists before our Eyes, and therein to juggle away all true Religion from us, and foist in the Room of it, the most fulsom Errors and Mistakes. For so the Apostle tells us of Antichrist the great Deceiver, that he should come with all deceivableness of unrighteousness to them that perish, because they received not the love of the truth, that they might be saved. And that for that Cause, viz. their not receiving the truth in the love of it, God should send them strong delusion that they should believe a lye; that is, by abandoning them to the Power of cheating and deluding Spirits: That they all might be damned, who believed not the truth, but had pleasure in unrighteousness, 2 Thess. 2. 10, 11, 12. And God grant that this at last prove not our Fate, that because we have sinned against the clearest Light, and gone astray in all Unrighteousness under the best and purest Religion in the World, we are not at length given up by God to follow the wild Delusions of Antichrist, and to believe all those fulsom Lyes and Impostures which he from Age to Age hath been imposing upon the World. But whether it prove thus or no, this I am sure of, that by persisting in any vicious Course against the Light and Conviction of our Consciences, we highly provoke Almighty God to withdraw his Grace from us, and give us up to our own Hearts p. 474Lusts; and when this is done, our own Hearts Lusts will soon betray and give up our Faith to false and vicious Principles of Religion.

And now having shewn at large what strong and prevalent Tendencies there are in a wicked Life to Apostacy from true Religion, I shall conclude this Argument with two or three Inferences.

1. From hence I infer, What a great Malignity there is in Mens being inconstant to, and apostatizing from the true Religion in Compliance with their sinful Affections; it being, as you see, the ill Daughter of a bad Mother, (a debauched and a dissolute Conscience) and consequently partaking of all its natural Bane and Malignity, even as all other bad Effects do of the malignant Nature of their bad Causes. But the Truth of this will more fully appear by considering the particular Evils which Mens Inconstancy to, and Proneness to revolt from the true Religion implies; of which I shall give you these five Instances:

1. The great Impiety of it.

2. The desperate Folly of it.

3. The foul Dishonesty of it.

4. The shameful Cowardize of it.

5. The vast Hazard and Insecurity of it.

1. Consider the great Impiety of it. He who can part with his Religion, or any Principle of it, upon any other Terms than a full Conviction of the Falshood of it, is either a down-right Atheist; who believing no Religion to be true, p. 475governs himself by this Principle, That the wisest Course is to profess none but that which is uppermost, and most for his Interest; or a prophane and impious Wretch, who, though he believes his own Religion true, exchanges it for another which he believes to be false, upon no other Consideration, but so much temporal Advantage to boot: By which he plainly declares, that in the Ballance of his Estimation the Odds between Truth and Falshood, the Declarations of God, and the Impostures of the Devil is so inconsiderable, that the least Addition of the transitory Goods of this World to the later, renders it of sufficient Weight to turn the Scale against the former, and that for his part he is not much concerned whether the Almighty be his Friend or Foe; and provided he may but enjoy his Ease and Pleasure a few Years longer here, he is very well contented to part with all his Hopes and Interest in God for ever. For this is the natural Construction of Mens Apostacy from the true Religion in Consideration of their worldly Interest, that that Interest is in their Esteem far more eligible than God with all his Power and Goodness, that it is better to be without God in the World than without Preferment, and that that Man makes a very good Bargain, who gets a good Place in Exchange for his Maker, and with the treacherous Iudas sells his Saviour, though it be but for thirty Pieces of Silver: Which is such a monstrous Degree of Impiety, as one would think, should be fufficient to scare and affright the most couragious Sinner that hath but the least Apprehension of God, or Sense of Good and Evil. But then,

p. 4762. Consider the desparte Folly of Mens abandoning their Religion in Complyance with their vicious Affections. For he who without through Conviction abandons the Profession of his Religion, whether it be true or false, doth together with that most certainly abandon all the blessed Rewards, and incur all the dreadful Penalties that true Religion promises and denounces, because though his Religion perhaps may be false, yet in renouncing it whilst he believes it true, his Will doth as maliciously renounce the true Religion as if it really were so. He thought it true, and yet renounc'd it, by which he plainly declares that if it had been true he would have renounced it; so that whether it be true or false, it's all one to him, his Will is the same, his Crime and Guilt the same; it is true Religion he intentionally renounces, and therefore in so doing he doth intentionally renounce all his Concern and Interest in true Religion. Now what a desperate Piece of Folly is this for a Man to part with all his Stock in the Common Bank of Religion which if it be not a down right Sham and Imposture, is of everlasting Moment and Concern to him, only for a present Gratification of some vain and unreasonable Lust; to divorse himself for ever from the Love of God, to quit all Title and Interest in the precious Blood of the Saviour of the World only to curry a short-lived Favour with Men, with Men whose Breath is in their Nostrils, and who within a few Days or Years must go off the Stage, and leave us here perhaps forlorn and destitute? To part with all my glorious Hopes of Heaven, which are my best Heaven upon Earth; and which is worse, with Heaven it self, where I have Treasures of p. 477Bliss sufficient to maintain me in a most happy Port to eternal Ages; only to gain or secure a transitory Estate or Preferment, which, while I have, it cannot make me happy, and from which erelong I shall be torn and divided, and not be a Farthing the better for forever; to expose one self as a publick Spectacle of Scorn and Contempt to God, and Angels, and all the wise and good Part of the rational World for a short extemporary Blaze of pompous Splendor and Greatness which lies at the Mercy of every Counter-blast of Fortune, and in all Probability will e'er long expire in Smoak and Stink, Wretchedness and Infamy; to plunge one self head-long into all the Agonies and Torments, the Horrors and Desperations of a woful Eternity, only to escape a short Persecution, and a glorious Martyrdom; when a little after perhaps I shall suffer a great deal more and longer under the Gout, or Stone, or Strangury without the Comfort of dying in a brave Cause, and being assured of an immortal Recompence than I could have done under the Hand of the Executioner with it? And yet all these mad Pranks that Man plays at once, who abandons his Religion in Complyance with his Lusts.

3. Consider the foul Dishonesty of it: For, besides that our Religion being the most sacred Pledg committed to us by God for our own Use, and the Use of our latest Posterity, we cannot viciously desert and abandon it without betraying of God, and falsifying our Trust to him; and which is worse, without squandering away the most inestimable Good that ever he committed to Men, upon our own base Lusts, and his most execrable Enemies, p. 478which is Dishonesty blackned with the foulest Ingratitude: Besides this, I say, by forsaking our Religion in Complyance with any leud Affection, we not only do a dishonest Thing at present, but also totally discard the Obligations to Honesty for the future: For there is nothing can rationally oblige a Man to be throughly honest but only his Religion, or inward Sense that it is his indispensable Duty towards God, before whose righteous Tribunal he must one Day give an Account of all his Actions. The two great Motives of humane Action are Religion, and worldly Interest: Now as for Religion, that consists of fix'd and unalterable Principles, which will by no Means ply or bend to the Alterations of outward Affairs and Circumstances; but do in all Conditions move and oblige us with equal Force and Vigour; whereas Worldly Interest is a fickle and mutable Thing that varies and alters with every outward Turn and Revolution: So that that which is my Interest to Day, may prove my Damage to Morrow; and if it should, whatever Part I act to Day, it will oblige me to act the contrary to Morrow. When therefore a Man hath let go his Religion, and hath nothing but his Interest to hold him, it is Cross or Pile for the future whether you find him an honest Man or a Knave; because from henceforth he will be Knave or Honest according as it serves his Turn, and that which serves his Turn to Day may prove his Loss and Prejudice to Morrow; so that whether to Day or to Morrow he proves a true Man or a Cheat, wholly depends upon the Die of Fortune, and you must consult his Stars to find the lucky Hour or Moment when you may safely trust him. For after the Wretch hath p. 479been so perfidious as to renounce his God and his Religion, he hath no one Principle remaining in him upon which you can fasten any lasting Confidence. As for his Interest, that is such a fickle and inconstant Thing that there is no trusting it; if it plead for you now, the next Turn of Affairs it may be retained against you, and the Man being got loose from all the Tyes and Obligations of Fidelity, you may be sure he will stick at nothing be it never so foul, that his present Interest invites him to to serve himself; he will make no Bones, whenever he hath a fair Opportunity, to cheat and betray his own Father; or supplant his dearest Friend or Benefactor; and what should hinder him? his Conscience and Religion being gone, and with them all binding Principles of Truth and Honesty. For when a Man forsakes his Religion out of any vicious Affection, he doth in Effect make this publick Declaration to the World: By this my own Act and Deed I do here for ever renounce all the Obligations to Honesty and fair Dealing with God or Men, and am resolved for the future to be deaf and inexorable to all the Importunities of Conscience and Religion. From henceforth I will listen to no other Call but that of my worldly Interest; when that bids me be honest, I will be honest, and when it bids me play the Knave, I will play the Knave; and therefore for the future I warn all that know me to trust me no farther than they can make it my Interest to be true, and not to venture the most trifling Matter in which they are unwilling to be wronged, either upon my Faith, or Word, or Oath, without demanding of me such ample Securities as may render it impossible for me to wrong them without wronging my self. For this is the Principle I now intend p. 480to live by, That is always best and fittest to be done, that is most subservient to my present Interest. This in Construction of Fact is the Profession which that Man takes up, who in Compliance with any vicious Affection abandons the Profession of his Religion.

4. Consider the shameful Cowardize of it. The Advantages of true Religion are great enough to encourage a Mind of any Constancy or Firmness to charge through the greatest Difficulties the World can interpose between them and him. Who that hath the Spirit of a Man would ever boggle to wade through a narrow shallow Stream of temporary Sufferings, whilst on the farther Shore he beholds a Heaven of immortal Joys ready to receive and reward him? But for a Man to turn his Back, and run away from God and Heaven for Fear only of being disappointed by some leud, or covetous, or ambitious Hope, is such an Instance of vile, prostitute Baseness as is beneath even Contempt and Derision. For what Danger or Difficulty dares that Wretch encounter, that dares not stand by his Religion, in which he confesses all his future Hopes are involved, for Fear of losing such a Place, or being disappointed of such a Preferment, which within a few Days or Years he knows very well he must lose for ever? He who hath a Mind capable of being scared out of his Religion by such mean Considerations as these, is good for nothing but only to be made the Foot-Ball of Fortune; to be kick'd up and down upon her scornful Toe at Pleasure, who by threatning him with the smallest Evil, can huff him out of the greatest p. 481Good, and finding him a wretched passive Thing that hath not Strength enough to resist her weakest Impressions, makes him her Sport and Recreation, and turns him into any Thing, and tosses him any whither she pleases; from Truth to Falshood, from God to the Devil, and from Heaven to Hell without the least Controul or Opposition. For the poor Man's Soul is grown so tender and effeminate, that for the greatest Good in all the World he cannot endure the least Air of Suffering to blow upon him: Tell him of Suffering for Righteousness Sake, and the very Thought of it frights and appales him. Present but a Persecution at his Breast, and bid him stand and deliver, and the crest-fallen Pultroon is presently ready to cry out, O spare my Life, spare my Skin! and take my Religion, take my God, and all my Hopes of Heaven and Immortality. And who but an infamous Coward would ever endure to be hector'd out of so vast a Good by the weak and impotent Evils of this World; which if they do their worst can only rob him of a few transitory Enjoyments, which without their Constraint he must ere long take his leave of for ever? How ridiculously mean-spirited would it be for a Man to deliver up his Purse to a Thief, who he knows hath no other Weapon but a slender Switch to hurt and offend him? But for a Man to deliver up his Religion, and with that his God and his Heaven, at the demand of a short Skin-deep Affliction, which can only disease him for a few Moments, and shall then determine in everlasting Pleasure and Delight, is a thousand times more mean and ridiculous.

p. 4825. And Lastly, Consider the vast Hazard and Insecurity of a Man's parting with his Religion in Compliance with his vicious Affections: For that which moves him to it is only his Prospect of living at Ease a few Years longer, or gratifying some covetous Desire or Ambition; but whether he obtain these Ends by parting with his Religio…, is vastly hazardous and insecure. Perhaps, when I have acted this impious and perfidious Part, I may be cast into such Circumstances, as may force me upon impartial Reflections, and make me see, whether I will or no, the Blackness and Infamy of my Revolt and Apostacy; which if it should happen would inevitably raise such a Swarm of Horrors in my Conscience, and cast me into such Agonies and Convulsions of Soul, as will render me a Hell and a Devil to my self, and give me a thousand times more Pain and Uneasiness than all those temporal Evils could have done, for fear of which I ran away from my Religion. And if to shun Poverty, I should throw my self into Desparation; if to avoid a Prison, which to an innocent Mind with a righteous Cause can make a Heaven upon Earth, I should cast my self into a Hell upon Earth; if to keep in a whole Skin, I should bring upon my self the intollerable Anguish of a wounded Spirit; if to escape being rejected, disgraced, and discountenanced by Men, I should expose my self to the perpetual Clamour and Reproaches of my own Conscience: If these Things, I say, should happen, as its very probable they may, I shall find my self miserably disappointed of that Ease and quiet Enjoyment for the sake of which I basely abandoned my Religion; I shall find that to save my Garments from p. 483being singed, I have thrown my Body into a consuming Flame, and only exposed my Breast to save my Buckler. But then suppose this should not happen; suppose my Conscience should be stupid and insensible enough to bear the Guilt of my Apostacy without Remorse or Relenting; yet my Prospect of Gain and Advancement in this World is extreamly hazardous and insecure. For it is a thousand to one, but they to whose Religion I turn, and upon whose Favour I depend, will by one Means or other discover my Falshood and Insincerity; and if in the Course of my Actions, or any other suspicious Indication, they should find Cause to be jealous that I embrac'd their Religion only to serve my Interest, and against the Persuasion of my own Mind; if they are wise they will treat me as a dangerous Person, upon whom there is no Reliance; For how can they imagine that I should be true to them who have been false to my Religion? It is a Proverb among the Iews, That Proselytes are not to be trusted to the Tenth Generation; and by too many woful Instances in our own Neighbourhood, we find it a Maxim in some Mens Politicks, That a New Convert is no more to be trusted than an Old Heretick. And though for a while they may think fit to use me as a proper Tool to serve a present Design, yet to be sure they will use me no longer than they needs must; and when I have done their Work, I must expect to be thrust out to make Room for such as they can more safely depend on. And if this should not happen, as it is very probable it may; yet seeing all humane Affairs are liable to perpetual Turns and Mutabilities, perhaps upon the next Revolution a contrary Interest may p. 484appear upon the Stage, and then I shall find my self deserted of all my present Supports and Dependencies, and like a forlorn Wretch utterly abandoned both by God and Men, without any other Company to entertain me in this my mournful Solitude, besides the woful Remembrances of my Guilt and Shame. To such infinite Uncertainties of obtaining their Ends are those miserable Men exposed, who desert their Religion in pursuit of their worldly Interest. And so I have done with the first Inference: But then,

2. From hence I infer, How cautious a Man ought to be in changing his Religion, or any Principles of it, least that which induces him to it be not so much his Conviction as his profligate Conscience. I do not pretend, that Men are always to maintain the same Persuasion in Matters of Religion; for such an Obligation would as effectually serve the Interest of false Religion, as of true. Whatever some Men pretend, we are all of us from Top to Bottom, a Company of fallible Creatures; and if we are in an Error, as it is possible we may, it is our Duty to endeavour to be better informed. Nor do I deny, But an honest-minded Man, without being in the least influenced by a bad Conscience, may be innocently, or at least pitiably seduced from Truth to Error by false Colours and probable Appearances, for want of sufficient Sagacity to distinguish between Sophistry and true Reason. But if in Compliance with any vicious Affection, or in Pursuit of any worldly Interest, a Man deserts the Truth, and takes up false and erroneous Principles, his Error is no longer imputable to the Weakness of his p. 485Understanding, but to the Wickedness of his Will; and a willful Error in his Faith will prove as fatal and as damnable to him, as a willful Wickedness in his Manners; and whenever his wretched Soul shall appear before the great Searcher of Hearts, it shall certainly be treated by him as a willful Apostate that hath perfidiously renounced his Baptismal Vow, and abjured his God, his Saviour, Truth, and Religion. And seeing it is thus, it very highly concerns Men, as they love themselves, or have any Regard of their own everlasting Well-being, not to desert their Religion or any Principle of it, upon any other Motive than a thorough Conviction of its Falshood; not to suffer themselves to be seduced from it by any temporal Interest or vicious Affection, lest in so doing they reprobate themselves from God, and all the blessed Hopes of a glorious Eternity hereafter. For when Men are upon changing their Persuasions in Religion, it is an ordinary Thing for their Interests and Passions so to intermingle with their Reasonings, that without some Care and Observation of themselves they will not be able to discern which of the two hath the greater Influence upon them; insomuch, that I am very apt to think that there are a great many careless and unreflecting People that are hurried meerly by their Interest and Passions out of one Religious Persuasion into another, who yet through gross Neglect and Inobservance of themselves, believe themselves to be Converts upon pure Reason and Conviction. Perhaps upon the Sollicitations of worldly Interest their Minds were wrought into a strong Inclination to a Change; insomuch, that they vehemently wish that they could but satisfie p. 486their Reason and Conscience of the Truth and Reality of that new Persuasion, which these their importunate Passions so earnestly invite them to embrace; and then with this strong Byass of worldly Interest upon their Minds, away they run hunting after Reasons and Arguments to convince and satisfie themselves; and if in this Heat of Affection they can but light upon any little shew of Probability, that will quickly improve them into irrefragable Proofs and Demonstrations: For when a Man enquires, whether such a Doctrine be true with a strong Inclination of Will to find it so, he will be afraid to consult the Reasons and Arguments against it, lest they should convince him that it is false, and thereby defeat his Inclination. And when once a Man is so prepossessed as that he will listen only to one side of the Question, be that side never so absurd and ridiculous, it is a hard Case if he cannot find Reasons enough to wheadle himself into the Belief of it; for his very Inclination to believe it will deter him from entring into a strict▪ Examination of those Reasons, and being afraid to examine them too far lest he should find them false and unconcluding, if he can but discern the least Colour of Probability in their first View and Appearance, that will be sufficient to convince him, and render him a warm and zealous Convert: For indeed, the Man was a Convert in his Heart upon Reasons of wordly Interest, before ever he thought of those Reasons of Religion that made him a Convert in his Judgment; so that 'twas his Interest that converted his Affections, and his Affections that Converted his saith; and yet all this while, for want of Self-reflection, p. 487the Man imagines that his new Faith is wholly owing to the Reason, and Evidence it carries with it; whereas, would he but impartially consult himself, and take a little Pains to review the Steps and Progress of his Change, where it began, and how it proceeded and concluded, he would soon be forced to acknowledge, that the first and fundamental Reason of it was nothing but a worldly Interest. Wherefore to secure you against this dangerous Piece of Self-delusion, by which I doubt there are too many Men do eternally Ruine and Destroy themselves, I will endeavour to give you some certain Signs and Indications by which you may be able to judge, if ever you should be tempted to change your present Religion or Persuasion, whether you do it sincerely and upon pure Conviction of Mind, or in meer Compliance with any vicious or worldly Affection: And I shall give them to you in these following Queries, which I earnestly be…eech you seriously to propose to your own Souls. whenever any such Temptation shall befal you.

1. Whether upon your first Entrance on the Debate of Changing, your Prejudice lie on the side of your present Religion, or of that you are invited to turn to?

2. Whether you have not some distaste in your Affections to your present Religion, before you entertained any Overtures of changing it?

3. Whether that which gave you your first Inclination to Change was not some temporal Interest?

p. 4884. Whether before you entertained any Intention to Change, you were fully resolved to consult impartially both Sides of the Question?

5. Whether when you first entred upon this Consultation it was your unfeigned Intention, whatever should happen to you, to adhere to that Side which should appear most reasonable?

6. And lastly, whether before you were inclined to change; you did conscientiously comply with the Obligations of Religion, and continued to do so afterwards?

1. When you fall under any Temptation to Change, ask your own Soul whether your Prejudice lye on the Side of your present Religion, or of that which you are tempted to turn to? There is no Man that sincerely professes any Religion, but must be strongly prejudiced for it, especially if he imbibed it betimes, and was principled in it by his Education; for how can he sincerely profess it without engaging his Affections towards it, and heartily espousing its Interest? For though I confess it is a Fault for Men so to preingage themselves to any Religious Principles, especially such as are not exceeding clear and evident (and such are all the Fundamentals of Christianity) as to shut his Ears against all contray Reasons, and obstinately resolve never to part with them, or so much as to admit into our Consideration any Argument or Evidence against them; yet after all it is impossible for any sincere Professor of any Religion, whether it be true or false, to be so indifferently affected towards it as not to side with it p. 489in his Will as well as in his Faith and Judgment; so that whenever he is tempted to desert it the Temptation must necessarily find him strongly preingaged for it; and unless it bring along with it sufficient Evidence not only to convince his Reason, but also to captivate his Prejudice, it will never be able to prevail. For if ever the Man loved his Religion, his Passion will contend for it as well as his Reason; so that all Arguments against it, be they never strong and cogent, will at first especially find a difficult Access to and an ungrateful Reception in his Mind; and though he is so overborn by the Strength of the Evidence against it that he can no longer forbear doubting and suspecting it, yet still he is very loth to part with it, and still he wishes it were true, though he is not able to evince it so, till after having endured a long Siege of strong and pressing Arguments he is driven at length out of all his Defences, and then his Prejudice yields as well as his Judgment to surrender up his erroneous Faith to the prevailing Power of his Convictions: This is the natural Temper of every sincere Professor of any Religion. When therefore you are at any Time tempted to change your Religion, before you proceed, pause a while, and consider seriously how you stand disposed, and which way your Heart is preingaged; whether to the Religion you have hitherto professed, or to that for which you are invited to change it. Consult a while with your own Souls to which side of the Question you are most inclined to listen, whether to the Side which asserts your present Persuasion, or to that which contradicts and opposes it. Observe but which Way your Wishes p. 490and your Passions move, whether for or against it, and which Reasons and Arguments you are most concerned for; those that oppose, or those that defend it. For assure your selves if the Temptation to Change find you lukewarm and indifferent, or so much as easy and plyable to its Proposals; if it finds you unaverse to admit of a contrary Persuasion, or forward to catch at every Shew of Evidence against that Religion which you have hitherto professed, or ready to be stagger'd out of it upon the first Appearunce of any Reasons or Probabilities against it; if, I say, you find any of these evil Symptoms upon you when you are first tempted to change, you have great Reason to suspect that you are a false Hypocrite to that Profession which you have hitherto made; that there is some vile Affection in you that hath got the Ascendent of your Religion and your Conscience, and that if in this Temper you proceed to a Change you will be found to be a Convert of your Lusts and not of your Convictions.

2. When you fall under any Temptation to change your Religion, examine whether you have not entertained some Distast to it in your Affections, before you proceed any farther; whether you have not entertained some Quarrel against it upon the Account of the Disturbance it gives you in your vicious Delights and Enjoyments; or because it too severely exacts of you universal Sanctity of Life and Manners, to which of all Things in the World your Heart is most averse, and without which the inflexible Principles of your present Persuasion will not permit you to hope for any Favour from God either here or hereafter. Consider whether upon these Accounts p. 491your Mind be not cankered with a secret Enmity against your Religion; whether under those Qualms of Conscience it often gives you, your Heart doth not rise against it, and you do not sometimes secretly wish that you could release your Faith from its tyrannick Principles which give you so much Pain and Disturbance, and submit it to some gen…ler Religion that would permit you to Sin in quiet, or at least prove more indulgent to your Lusts: For if this be your Temper you are in very great Danger of being betrayed by it into any false and corrupt Religion that shall be tender'd you in Exchange for your own. For if this other Religion offer but any fair Terms to your vicious Affections, or propose but any Expedient how to accommodate the vexatious Quarrel between them and your Consciences; if it doth but any way reconcile your Hope of Heaven to your vicious Manners, by directing you to some easier Terms of Salvation than that of forsaking all Unrighteousness, and worldly Lusts, and living soberly, and righteously, and godly in this present World; if it will but admit of any Commutation of that unsufferable Penance of Godliness for bodily Exercise, of inward Mortification for a long Fast or a sound Whipping, of putting off the old Man for putting on a … Shirt, of running the Race of a holy Life for a sa…ring Pilgrimage, or the like; this is a Religion for your Tooth, with which your naughty Heart will be ready enough to fall in love upon the first Interview: and when once it hath gained our Heart and Affections, if we do not take the greater Heed they will quickly gain our Faith and Judgment: For when a Man is angry with his own Religion because it sits uneasy on his Conscience, p. 492if a more easy Religion presents it self to him he can hardly forbear wishing it were true though as yet he hath no Evidence that it is so; and then a very slender Evidence will suffice to induce a Belief of the Reality of any Thing which a Man earnestly wishes and desires. If in this ill Temper of Mind therefore you should be tempted to change your Religion, it concerns you as much as your Souls are worth to look about you; for you have a Seducer in your Breast, a prevalent insinuating Seducer, viz. some vile and sinful Affection, who, if you listen to his charming Persuasions, will certainly betray you into a most damnable Apostacy. Wherefore before you proceed to examin the Merits of the Cause, consider seriously with your selves that that Disturbance which your present Religion gives to your vicious Affections, for which you are so angry with it, is so far from being a just Ground to suspect it, that it is a real Evidence of the Truth of it; because it is a sensible Demonstration of its Holiness, which is an inseperable Concomitant of Truth; and therefore for you to desert it upon this Motive is in Effect to pronounce it a false Religion; because it gives you a sensible Experiment of its Truth and Reality.

3. When you fall under any Temptation to change your Religion, consider whether that which gave you the first Inclination to change was not some temporal Interest; whether before ever you admitted any Thought of a Change, you did not perceive another Religion appear upon the Stage attended with all the fair Hopes and Advantages of this World, and whether this Prospect did not first suggest to you a great Inclination p. 934to enter into its Retinue. I do not deny, but that even worldly Considerations may so far influence honest Minds as to put them upon a more severe and impartial Scrutiny of their present Persuasions in Religion; and unless it be in Case of palpable Truth or Falshood it is but honest Prudence, when a Man's temporal Interest lies at stake, to take Care that he is sure of his Hand, that he doth not throw it away upon a false Persuasion in a Fit of blind Humour or Obstinacy, and sacrifice that to an erroneus Judgment which he ows to no other Altar but Truth's. And indeed before I throw my self upon any Suffering, whether it be Loss or Pain, I am bound in Conscience diligently to enquire whether it be for Truth or Righteousness sake, lest instead of receiving the Crown of Martyrdom I am sent away to seek my Reward in the Paradise of Fools. But if meerly upon the Consideration of any present Loss or Advantage I find my self strongly inclined to change my Religion before ever I enter into the Merits of the Cause to examine the Reasons pro and con, it is a certain Sign that that Loss or Advantage that inclines, me hath a more powerful Influence upon me than my Religion; that I love the World better than God, and do prefer my earthly Expectations before all my Hopes of everlasting Happiness. And if in this ill Temper of Mind I should be tempted to a present Change, it concerns me as much as my Soul is worth to be very careful what I do; For I stand upon the Brink of a Precipice, the foul and fatal Precipice of Apostacy, into which if I fall I am ruined for ever. For if in changing my Religion it be found that I followed this my wicked Inclination more than any p. 494sincere Conviction, I must expect to be treated by God as an Apostate and Renegado, as a wilful Deserter of his Cause, and Betrayer of his sacred Truth. But if I change while I stand thus inclined, it is fearfully hazardous but this will be found to be the Truth of the Case; for in all Probability my wicked Inclination will cast a Mist before my Understanding, and so darken its Prospect that it will hardly be able to distinguish the grossest Sophistry from the clearest Reason. So that now those Arguings which before I saw through with half an Eye; and look'd upon as most absurd and ridiculous, will appear to my abused and byass'd Mind in the Colours of clear Evidence and plain Demonstration, and I shall be ready to surrender up my Faith to those trifling Pretences of Reason and Authority, which before I laughed at and despised: Now, Thou art Peter, and upon this Rock will I build my Church will seem a very pregnant Proof that all the Bishops of Rome from St. Peter are ordained the Supreme Heads of the Church, and the Fountains of all Ecclesiastical Authority, though they are not so much as mentioned in it, no nor from any thing that appears so much as thought of. Now This is my Body looks like a substantial Evidence of the Truth of Transubstantiation, and of all those wild Absurdities it contains; though those Forms of Speech, I am the true Vine, and I am the Door do as substantially prove that Christ bears Grapes, and turns upon Hinges. Now every Thing will appear to me in a quite different Guize from what it did before, and I shall fancy that I spy Demonstration where before I could only discern Probability; for a good Sum of Money, or a rich Preferment p. 495is a strange Clearer of some Mens Eyesight. Thus when a Man begins to think of changing his Religion under the powerful Influence of his worldly Interest, that is usually the only effectual Reason that leads and persuades him: As for other Reasons, they only serve for Form-sake to disguise the foul Apostacy into some Resemblance of a sincere Conversion; for till his Interest struck in with them, they signified nothing with him, made not the least Impression on his Mind; but being back'd with that, all on a suddain they are wondrous cogent and persuasive; from whence it is evident that they received their Strength and Force from his Interest, without the Air of which they are not able to operate; and consequently that the Change of his Faith is owing to the over-ruling Interest of his Covetousness and Ambition, and not at all to the Prevalence of Reason and sincere Conviction. For 'twas that Interest that strongly inclined him to change before ever he knew any Reason for it, and then 'twas that Inclination that made his Reasons, and created his Convictions; and let him talk what he pleases of Reason, Scripture, and Authority; if he was strongly inclined to change before he was moved to it by Reason and Evidence, it is plain that the prevailing Motive of his Conversion was either the Fear of losing some good warm Place, or the Hope of gaining some important Station or Preferment. And if this be found the Truth of his Case when he comes to appear before the Tribunal of God, it had been a thousand times better for him that he had never been born; for then he will be found a base Deserter of his God, a treacherous Iudas to his Saviour, and a perfidious p. 496Renegado from his Religion, and according to the Quality of his Sin and Guilt receive his Portion of Damnation.

4. Consider whether before you entertained any Intention to change, you were fully resolved impartially to consult both sides of the Question. I doubt there are too many among us that first resolve to change their Religion, and then begin to enquire after Reasons and Arguments against it, and that their Resolution to change is so far from being the Effect of sincere Conviction, that their Conviction is the Effect of their Resolution. First, Some vile Affection, or some temporal Interest recommends another Religion to them that either gives them leave to be wicked without Remorse or Disturbance, or promises them Gain and Advancement; upon which they resolve right or wrong to entertain and embrace it; and then to excuse themselves to their own Consciences, or to vindicate their Reputation to the World from the Scandal of being down-right Apostates, they fall a hunting after Reasons and Arguments to convince themselves of the Truth of it, or at least to make the World believe that it was not their Interest but their Conviction that turned them. And when Men thus resolve first, and enquire afterwards, to be sure their Enquiry will be very partial; for being fully resolved to change their Religion upon some vicious or secular Motive, it is become their Int…rest to pick Holes in it, and to reason or cavil themselves out of the Belief of it. And this makes them shy of bringing the Matter under a fair and impartial Examination, lest while they p. 497are seeking Reasons to overthrow their Faith, they should find Reasons to establish and confirm it. So that they begin their Enquiry with these secret Intentions; We will listen only to one side of the Cause, and leave the other to shift for it self; and seek for as many Arguments as we can against our Religion, but none for it. We will read the Books and consult the Teachers of one side only, viz. the opposite side to our present Belief and Persuasion, and if among them we can but find Arguments enough to render the contrary Persuasion any way probable, we will submit our Faith to it without any farther Enquiry, and not trouble our selves to examine the Evidence on the other side, for Fear we should be convinc'd in spight of our Teeth that the Truth lies there; and then our Conscience will never let us be quiet, but be perpetually clamouring against us for base and impious Apostates. That this is the foul and hypocritical Intention of too many among us is notorious enough by their Practice; they leap from Church to Church, and from one Communion to another, without any Pause or Consideration; they are with us to Day, and gone from us to Morrow, and are such Mushroom, extemporary Converts, that before ever we hear they doubted of their own, they are confirmed in a contrary Religion. In short, they steal out of their Religion so softly, and with so little Noise, that they are commonly gone before ever we hear they are going, as if they were afraid we should stop and detain them by better Reasons and fuller Convictions. Whereas had these Men any Conscience or Honesty in them, they would consider, that Religion is a Thing too sacred and serious to be thus dallied and trifled with, and that to change ones Religion is a matter of such vast Importance as requires p. 498a long and through Consideration, and a very clear and full Conviction of Mind; that there is too much depends upon it to part with it upon slight Pretences, and that it concerns them as much as an Eternity of Bliss amounts to, not to desert it upon any other Inducement but that of a through well-weighed Persuasion of Conscience. And if they had had any such honest Thoughts about them while they were under the Temptation to change, they would never have admitted any Doubt of their Religion, but upon great and palpable Evidence; and then they would have doubted long before they would have concluded against it, and not have precipitated their Judgment hand over head into a contrary Persuasion, till they had first applied themselves for Resolution again and again to their old Guides and Pastors, and with all due Deference to their Authority, had strictly examined all their Reasons and Answers, till they had throughly inspected their Arguments pro and con, and equally heard both sides of the Cause; till they had read, advised, and consulted on both sides, and weighed the whole matter over and over with the greatest Care and Exactness. But when Men run away from their Religion in an Instant, without ever observing this regular Process of sincere Enquiries, it is a plain Case that their Wills were resolved before their Understandings, and that they were converted before ever they were convinced; and consequently that it was not Reason and Conviction that turned them, but Lust or Interest: For though when they are turned they may perhaps be very diligent to seek Conviction, yet this is only an After-game which they are fain to play to save their Conscience or their Reputation.

p. 4995. Consider before you entertain any Intention to change, Whether it be your unfained Intention, whatever shall happen to you, to adhere to that side which shall appear most reasonable. Perhaps you are not yet arrived to that Height of Impiety as to resolve right or wrong to change your Religion, whether you find it true or false upon a just and fair Examination; for this is such an horrible defiance of God, such an express and absolute Renunciation of all that is sacred and good as no Man can be guilty of who is not utterly abandoned of all his natural Sense of Religion, and Relish of Good and Evil. But yet perhaps you may be tempted to change with the Prospect of such Advantages on the one side, and Calamities on the other, which though it doth not obtain of you that base and wicked Resolution; yet doth so far prevail as to engage you upon a fresh Enquiry to try whether upon second Thoughts and better Consideration, you can satisfie your own Minds of the Truth of that Religion you are invited to turn to, that so you may, if possible, comply with a good Conscience, and secure your Interest in doing your Duty. And thus far you are safe enough; but before you proceed any farther, it concerns you, as you tender your everlasting Interest, to look into your own Souls, and consider seriously whether you are unfeignedly resolved, whatsoever the Consequence of Things may be, to cleave fast to the Truth of God on which side soever you shall find it. Put the Question to your selves over and over, O my Soul, here are such Advantages, and such Calamities before you, importuning you to change your present discountenanced Religion for a more thriving and p. 500prosperous One: Are you now resolved fairly and impartially to examine the Merit of the Cause? And if thereupon you still find Reason to believe that your present Religion is the very Truth of Iesus, will you rather renounce those Advantages and incur those Calamities than forgoe it? Will you follow the Truth wheresoever you find it, and whithersoever it shall happen to lead you, though it be from Preferment into Persecution? Are you resolved by the Grace of God to prostrate all your temporal Hopes and Fears before it, and rather to lose any Good, or suffer any Evil than desert it? For let me tell you, if you find your Heart shrink at this Proposal, or that you have any reserved Intention, if the worst come to the worst, rather to part with your Religion right or wrong, than to shake hands with your temporal Interest, you are in a very unfitting Temper to examine on which side the Truth lies. For it is a plain Case, your Mind is under a prevailing Byass of temporal Hopes and Fears, which will be sure to incline it to favour that side of the Question which is most for your Interest, and 'twill be impossible for you to examine fairly and judge impartially whilst your Judgment is thus bribed and corrupted by your Interest. For your Will hath already determined upon the Matter before ever your Understanding hath heard the Cause, and it is your secret Intention, right or wrong, to forgoe your Religion rather than your Interest, if ever they come in Competition. So that now you will be obliged in your own Defence to use your utmost Art to set the fairest Colours upon the Evidences against your Religion, and to stifle p. 501and enervate those that assert and maintain it, lest they should so confirm you in the Belief of it as that, when Occasion requires, you will not be able to surrender it up without committing an horrible Outrage and Violence upon your selves. Wherefore before you suffer your worldly Hopes and Fears to summon your Religion upon a new Tryal, be sure you fix this Resolution in your Souls; By the Grace of God I will now lay aside all Interest and Affection, and strictly examin the Evidence on hoth Sides with an equal and unbyass'd Iudgment. I will attend to nothing but the Reasons of Things and the pure Merits of the Cause; and whereever I find the Truth lies, whether on the Side of my Interest or against it, I will be sure to follow it whatsoever shall be the Event and Issue. For if upon the Temptation of any worldly Interest you bring your Religion to a new Tryal, with this secret Intention, that though it should still approve it self to your Judgment, yet you will rather part with it than abandon that Interest, this very Intention will be apt to blind and mislead your Judgment, to arm your Wit and Reason against your Religion, and to set all your Faculties at work to argue you out of it, and pervert you from ii to a contrary Faith and Persuasion; which if it should accomplish, you will certainly be found guilty of a wilful Apostacy when you come to be tryed before the Tribunal of God, to whose all-seeing Eye the most secret Motions of your Souls are as visible as if they were written on your Foreheads with a Sun-beam; who sees your treacherous Heart, and false Intention rather to forsake his Truth than your Interest, and knows very well that it is this that seduces you, p. 502and gives Force to those false Reasons and Convictions that impose upon your Judgment, and betray your Faith.

6. And lastly, When you fall under any Temptation to change your Religion, consider whether before you were inclined to change you did conscientiously comply with the Obligations of it. We have too many Men that pretend to be mighty inquisitive after the true Church and the true Religion, and yet live as if there were no such Thing as true Religion in the World, and quietly allow themselves in such impious Courses as do openly affront the common Principles of all Religions. There is nothing they dread so much as Heresy, and, if you will believe them, are monstrously concerned to examine whether the Church with which they now communicate be Catholick or Heretical; and yet all this while they persist without any Concern or Remorse in the most damnable Heresy in the World, and that is a wicked and immoral Life. So that upon comparing their Atheistical Lives with the loud Cry they make about the true Catholick Faith and Church, one would be tempted to think that their Christianity began at the wrong End of their Creed, and that they believed in the Holy Catholick Church before they believe in God the Father Almighty, or in Iesus Christ his only Son our Lord; Which is such a gross and fulsom Piece of Hypocrisy as one would think any modest Man should be ashamed of. For in the name of God; Sirs, What have you to do to wrangle and make a Noise about Religion, whose prostigate Manners are a Shame and Scandal to common Humanity? It is a Reproach to any Religion for you to name it, and Shame to any Church p. 503for you to pretend to it; and therefore when such as you raise a Cry after the true Church and true Religion, it is a plain Case that whatever Pretence you bring upon the Stage you are prompted by some base Interest behind the Curtain. And is it not a pleasant Thing to hear such Profligates as these pretend to be Converts, who only turn from one Opinion to another, but still continue as wicked and unreformed in their Manners under the Opinion they turn to, as they were under that they turned from? These are such Converts as there is no Church is the World that advances true Piety above worldly Interest, but would glory to lose, and blush to gain: And what Diogenes said of a wicked Fellow that praised him, that the Religion may say which those Men turn to, What Hurt have I done, what wicked Principles am I guilty of that such vile Wretches as these should commend and embrace me? For for God's sake, what is it that they are converted to? Is it to any Thing that renders them wiser or better Men? No, The contrary is too notorious through the whole Course of their Actions. Well then, it seems they are converted to something that doth them no manner of Good, that serves them to no true End of Religion, that is to a meer empty Notion that only gingles about their Understandings, but hath no good Influence on their Hearts and Manners. Had their Conversion proceeded upon pure Principles of Conscience, that would have obliged them to change their Manners as well as their Opinions; there being very few Opinions in Religion so contradictory to the natural Sentimnents of Conscience as a vicious and immoral Life. Supposing that the Papal Supremacy, Purgatory, p. 504and Transubstantiation were true, yet that the contrary Doctrins to these are Errors can never be so evident to any Man's Conscience, as that Drunkenness, Adultery, Fraud and Oppression are Sins; and therefore for any Man to pretend that he forsook those Errors out of Conscience, who yet makes no Conscience of continuing in these Sins is such a transparent Hypocrisy as hath not Vizor and Disguize enough to abuse either the most Candid or Credulous. If therefore before you are resolved to forsake your Sins you are tempted to forsake your Religion, it is a plain Case that it is not your Conscience or Conviction that tempts you, but your Lust or Interest. Had it been Conscience, it would have been far more importunate with you to reform your Manners than your Faith, and to become good Men, than Catholick Believers; and therefore under your present Circumstances you ought to be very careful what you do, and how you comply with the Temptation, lest to all the Rest of your Sins you add that foul and fatal one of Apostacy, and thereby fill up the Measure of your Iniquities, and finally provoke Almighty God to abandon you as you have abandoned him, and give you up for lost and desperate.

FINIS.

End of the text · John Scott, The Christian Life Volume 5 (1699)