The Christian Life 2, Collection of discourses · Discourse 5

The Christian Life 2 · Collection of discourses · Discourse 5

p. 384A 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 lewd and irreligious p. 385Principles which thoſe Antichriſtian Seminaries were 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 entered 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 firſt, 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 p. 386and moſt immediate Inferences from 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 p. 387be prevailed upon to deſert or forſake it, either through Fear of Perſecution, or Hope of Temporal Advantage, or the Knaviſh Arts and Sly Inſinuations of falſe Teachers.

2. The ſecond Term here to be 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 worldly Intereſt to warp and ſeduce it, and cauſe it to miſtake Evil for Good, and Good for Evil. Secondly, It implies p. 388our following the Dictates 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, first, 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 Faith, muſt ſignifie oppoſitely, and conſequently muſt denote not holding and keeping it; or which is the p. 389ſame 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, doth very much expoſe them to Apoſtacy from true Religion into groſs and impious Errors. Thus to the love of money, which is the root of all evil, the Apoſtle attributes Mens Erring from the Faith, 1 Tim. 6.10. p. 390And 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 ther 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 Men's 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 behold the brutiſh 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 waſt and impair it. For p. 391as 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 putrifie. 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 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, Jealouſie, 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 total Diſtraction; and 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 ſully the clearneſs of their diſcerning Faculties. So that p. 392what 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 ſeverer 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 them,

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 perpetually 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, p. 393he 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 pervert him to any Religion that will give Eaſe to his ſtraitlaced Conſcience, and caſt a more favourably 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 p. 394how 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 numbring 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 Ʋnknown 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 Severities of a ſincere Repentance and Amendment; tell him 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 miſcarry 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 purchaſe 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 p. 395in 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 Falſhood.

3. Living in any known Courſe of Sin deprives Men of the greateſt Encouragements to Conſtancy and Steadfaſtneſs in the true Religion: For doubtleſs the higheſt Encouragement to Perſeverance 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 under the moſt exquiſite 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 p. 396till 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 before hand, 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 no 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 p. 397the 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 after; 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 inſiſts 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 Vengeance that it alarms our Fear with; and if Men will not be withheld p. 398by ſuch powerful Reſtraints as theſe, what can withold them? Whilſt therefore a Man cheriſhes his Conſcience by complying with it and follows 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 ſo much more eaſy to endure the worſt of Perſecutions, than to commit ſuch an Outrage and Violence on his Conſcience, and undergo thoſe 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, p. 399which 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 more 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 Convenience. 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 World 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 p. 400to 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: We 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 p. 401Soul 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 Joy, 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 earthly 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 withall; 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 affected, 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 p. 402this World can do him are inconſiderable to one who muſt live for ever in another unſpeakably happy or miſerable; and therefore to threaten him into a 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 can 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 beckons 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, wherever they lead him, he muſt follow, let their Vagaries be never ſo wild or wicked. If therefore, while his Soul p. 403is thus enſlaved to the World, he ſhould be tempted by him 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 ſaftned 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.

6. 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 p. 404he 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 aſſiſting 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 Senſe 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 p. 405Direction, 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. And 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 the deceivableneſs of unrighteouſneſs to them that periſh, becauſe they received not the love of 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 p. 406not 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 wile 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 Luſts; 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.

p. 4072. 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, governs 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 p. 408treacherous Judas fells 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 ſufficient to ſcare and affright the moſt couragious Sinner that hath but the leaſt Apprehenſion of God, or Senſe of Good and Evil. But then,

2. Conſider the deſperate 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 divorce 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 p. 409forlorn 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 Bliſs 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 ones 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 ones 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 ſoul 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 vicouſly 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 p. 410our own baſe Luſts, and his moſt execrable Enemies, which is Diſhoneſty blackned with the foulest Ingratitude: Beſides this, I ſay, by forſaking our Religion in Complyance with any lewd 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. 411been 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 Iooſe 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 vicous 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 to live by, That is always best and fittest to be done, p. 412that 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 lewd, 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 Good, 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 whither ſhe pleaſes; from Truth to p. 413Faſhood, 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.

5. 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 Religion, is vaſtly hazardous and inſecure. Perhaps when I have acted p. 414this implous 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 coule 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 intolerable 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 being 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 p. 415depend, 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 Jews, 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 Men 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 to 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 appear 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 p. 414ought 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 Puſuit 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 Underſtanding, 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 when ever 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 p. 415from 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 their 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 p. 418as that he will liſten only to one ſide of the Queſtion, be that ſide never ſo abſurd and rediculous, 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 worldly 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 Faith; and yet all this while, for want of Self-reflection, the Man imagins 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: p. 419And I ſhall give them to you in theſe following Queries, which I earneſtly beſeech you ſeriouſly to propoſe to your own Souls, whenever any ſuch Temptation ſhall befall 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 firſt Inclination to Change was not ſome temporal Intereſt?

4. 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 entered upon this Conſultation it was your unfeigned Intention, whatever ſhall 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 conſcienciouſly 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 p. 420to any Religious Principles, eſpecially ſuch as are not exceeding clear and evident (and ſuch are all the Fundamentals of Christianity) as to ſhut their Ears againſt all contrary Reaſons, and obſtinately reſolve never to part with them, or ſo much as to admit into 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 in 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 a long 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 ſo 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 p. 421preingaged; 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 and 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 Appearance of any Reaſons or Probabilities againſt it; if, I ſay, you find any of theſe evil Symptons 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 Aſcendant 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 p. 422Manners, 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 your 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 gentler 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 accomodate 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 live 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 Hair Shirt, of running the Race of a holy Life for a ſantring 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 p. 423hath 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, if 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 proceeed to examine 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 p. 424with all the fair Hopes and Advantages of this World, and whether this Proſpect did not firſt ſuggeſt to you a great Inclination to 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 p. 425this my wicked Inclination more than any ſincere 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 aburd 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 is a ſtrange Clearer of ſome p. 426Mens 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 overruling 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 Judas to his Saviour, and a perfidious Renegado from his Religion, and according to the Quality of his Sin and Guilt receive his Portion of Damnation.

p. 4274. 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 Intereſt 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 are 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 p. 428as 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 a 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 p. 429that 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 precipiated 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.

5. 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, p. 430whether 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 proſperous 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 Jeſus, will you rather renounce thoſe Advantages and incur thoſe Calamities than for go it? Will you follow the Truth whereſoever you find it, and whitherſoever it ſhall happen to lead you, p. 431though it be from Preferment to 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 forgo 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 and 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 both Sides with an equal and unbiaſs'd p. 432Judgment. 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 aprove 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 it to a contrary Faith and Perſuaſion; which if it ſhould accompliſh, you will certainly be found guilty of a willful 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, and 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 conſcitiouſly 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 p. 433dread 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 Jeſus 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 profligate 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 for 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 in 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 p. 434ſay 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 Sentiments of Conſcience as a vicious and immoral Life. Suppoſing that the Papal Supremacy, Purgatory, and 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 2 (1700)