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Chapter IV.

The reasons and causes of apostasy from the truth or doctrine of the gospel, and the inclination of all sorts of persons thereunto in all ages, inquired into and declared — Uncured enmity in the minds of many against spiritual things, and the effects of it in a wicked conversation, the first cause of apostasy.

For an entrance into the ensuing discourse, I shall lay down that principle which, I presume, all men will give their assent unto, — namely, that a defection from the truth of the gospel once professed is a sin of the highest guilt, and that which will issue in the most pernicious events. God himself did frequently complain, by his prophets of old, that his people “had forsaken him,” and were gone away from him, — that is, from the doctrine and institutions of his law, the only means of conjunction and communion between him and them, Deut. xxviii. 20; 1 Sam. viii. 8; 2 Chron. xxxiv. 25; Jer. v. 7, 19, xvi. 11. To convince them of their horrible folly and iniquity herein, he demands of them what iniquity they had seen in him, what inequality in his ways, what disappointments they had met withal, that they should grow weary of his laws and worship, so as to relinquish them for such things and ways as would end in 80their temporal and eternal ruin, Jer. ii. 5, Ezek. xviii. 25: for if there were nothing in them whereof they had cause to complain; if they were all holy, just, and good; if in the observance of them there was great reward; if by them God did them good and not evil all their days, — there was no apology or excuse to be made for their folly and ingratitude. That so it was with them, that their defection from the law and institutions of God was the highest folly and greatest wickedness imaginable, is by all acknowledged: yea, it will be so by them who at the same time are under a greater guilt of the same kind; for the judgments of men are ofttimes so bribed by their present interests, or corrupted by the power of depraved affections, as to justify themselves in worse evils than those which they condemn in others.

But as it was with the people of old, so it is at present with them who decline from the mysteries or renounce the doctrines of the gospel, after they have been received and professed by them, or have done so at any time: yea, their guilt hath greater aggravations than accompanied the idolatrous revolts of the Jews of old; for the gospel is a clearer revelation of God, and much more glorious, than that which was made by the law. There is therefore no reason to be taken from itself why men should desert it, either in its doctrines and precepts or the worship which it doth require. Nothing can be charged on the gospel, nothing on any thing contained in it or produced by it, which should countenance any in a defection from it. It is in itself a blessed emanation from the eternal Fountain of wisdom and truth, and hath more impressions and characters upon it of divine excellencies than the whole creation besides. Neither hath it any proper operations or effects on the souls of men but what are means and causes of deliverance from their original apostasy from God, with all the evil that ensued thereon, which is all that is evil; for the recovery of lost mankind from a state of darkness, bondage, and misery, into that of liberty, light, and peace, the present favour and future enjoyment of God, with order and mutual usefulness in this world whilst they continue therein, is the great and immediate design of the truths of the gospel. Neither is there any thing that is truly good, holy, just, benign, or useful among men, but what is influenced by them and derived from them. Some there have been, indeed, perhaps in all ages, who, pretending unto the liberty of it, have really been servants of corruption, and have turned the grace of God into lasciviousness; and some have charged the principal doctrines of it as those which give men a discharge from a necessity of holy obedience and the utmost use of their own endeavours therein. And there are those who, being given up to sensuality of life, living under the power of darkness, in the pursuit of secular 81ends, have no other thoughts of it But what the devils in the possessed man had of our Lord Jesus Christ, — that it comes to “torment them before the time.” And there are not wanting some who fear no evil But from the gospel, who suppose that the minds of all men would be serene and peaceable, that all things would be quiet, flourishing, and orderly in the world, if the gospel were out of it; for whatever disturbances men make themselves, in envy, wrath, malice, persecution of others, the guilt and blame of them shall be charged on the gospel itself. And it is notoriously known how a false pretence of some grants made in, and appointments settled by, the gospel, hath been made use of to countenance some sorts of men in the crafty acquisition and violent possession of worldly power, grandeur, and wealth, venting themselves in ambition, cruelty, luxury, and pride of life. But the iniquity and folly of all these abominations, cursed artifices of the father of lies and fountain of malice, shall be, if God will, elsewhere discovered. At present I shall take it for granted that in itself it is a glorious representation of divine wisdom, goodness, grace, and love; neither doth it produce any effects but whereof God is the immediate author, and will be the everlasting rewarder. Wherefore the reasons and causes of apostasy from the part of the gospel under present consideration, — that is, the mysteries and truth of its doctrine, — must be searched for in the minds of them by whom it is forsaken, with the external furtherances that do accompany them.

It is not unnecessary such an inquiry should be engaged into; for things are in that posture and condition in the Christian world in this present age, that if it should be supposed that the lives of professed Christians do make a due representation of the gospel, that the generality of men were led and influenced into that course of life and conversation which they openly pursue by the doctrines and principles of it, it could scarce stand in competition with heathenish philosophy for usefulness unto the glory of God and the good or advantage of mankind. It is not, therefore, the gospel, but it is apostasy from it, which hath produced so many deplorable effects in the world, and which, by drenching mankind in wickedness, makes way for their misery and ruin. And this, in the vindication of the gospel, will be made in some measure to appear in the discovery of the causes and reasons of this apostasy; for let men pretend what they please, unless they have first forsaken the gospel in their hearts and minds, they would not, they could not, forsake all rules of holiness and morality also in their lives.

Again; the prevalency of this defection is so great, and the neglect of men (either intent on their private occasions, desires, and interests, or captivated under the power of it unto the approbation 82of the greatest and most dangerous evils) so visible and shameful, as that every sincere attempt to warn them of their danger, to excite them unto their duty, or direct them in its performance, whereby the progress of this product of the counsels of hell may be obstructed and themselves defeated, ought to have a candid reception of all those who have a due regard unto the interest of Christ and the gospel in the world, or the everlasting concernments of their own souls.

These are the general ends which are aimed at in the ensuing discourses; and if any one of greater abilities for this work shall be hereby provoked, or take occasion from hence, to make a more diligent inquiry into the causes and reasons of that defection from the glory and power of Christian religion which prevails in the world, and shall thereon prescribe more suitable and effectual remedies for the healing of this epidemical distemper, I shall rest abundantly satisfied in the success of this attempt and essay. And the reasons which present themselves to my thoughts are these that follow.

I. That rooted enmity which is in the minds of men by nature unto spiritual things, abiding uncured under the profession of the gospel, is the original and first spring of this apostasy. So the apostle tells us that “the carnal mind is enmity against God,” Rom. viii. 7; — that is, unto the revelation of the will and mind of God in Christ, with the obedience which he requireth thereunto; for of these things doth he there discourse. The nature of this enmity, and how it operateth on the minds of men, I have elsewhere66   See the treatise on Indwelling Sin, vol. vi. — Ed. declared at large, and shall not here again insist upon it. It is sufficient unto our present purpose that men, on various accounts, may take upon them the profession of the truths of the gospel whilst this enmity unto spiritual things abides uncured, yea, predominant in their minds. So was it with them of whom the apostle complains that under their profession they manifested themselves, by their wicked lives, to be “enemies of the cross of Christ,” Phil. iii. 18; as those also are who, “professing that they know God, do yet in works deny him, being abominable, and disobedient, and to every good work reprobate,” Tit. i. 16.

Thus, upon the first preaching of the gospel, many were convinced of its truth, and took upon them its profession, merely on account of the miracles that were wrought in its confirmation, whose hearts and minds were not in the least reconciled unto the things contained in it. See John ii. 23, 24; Acts viii. 13.

Some are so far prevailed with as to acknowledge its truth, by the efficacy of its dispensation as an ordinance of God for their conviction and instruction, and yet do not part with their enmity against it. 83Thus John was among the Jews as “a burning and a shining light,” and they rejoiced for a season in his ministry, John v. 35, insomuch that the body of the people were initiated into his doctrine by the token and pledge of it in baptism, Matt. iii. 5, 6; but though all of them confessed their sins, according to his direction, very few forsook them, according to their duty.

When both these concurred, preaching and miracles, in an eminent manner, as when our Saviour preached on his feeding five thousand with five barley loaves and two small fishes, being prepared in their minds by the miracle they saw, they were so affected with his doctrine about “the bread of life that came down from heaven,” that they cried out, “Lord, evermore give us this bread,” John vi. 34; but, their natural enmity unto spiritual things being yet uncured, upon his procedure to instruct them in heavenly mysteries, they put in exceptions to his doctrine, verses 41, 52, 60, and immediately forsook both him and it, verse 66. And our Saviour assigns the reason of their defection to have been their unbelief, and that it was not given unto them of the Father to come unto him, verses 64, 65, or the enmity of their carnal minds was yet unremoved. Hence what they esteemed a hard and unintelligible saying, verses 52, 60, his true disciples understood to be “the words of eternal life,” verse 68.

In process of time, many are prepossessed with notions of the truth of the gospel in their education, by the outward means of instruction that have been applied unto them; but yet, notwithstanding this advantage, they may still abide under the power of this depravation of their minds.

Evangelical truths being by these or the like means entertained in the minds of men, which are also variously affected with them, they will move and act towards their proper end and design. And hereof there are three parts:—

1. To take off the soul of man from rest and satisfaction in itself, as unto present peace in the condition wherein it is, and hope of future blessedness by its own endeavours; for neither of these are we capable of in our depraved, apostate state. Wherefore the first work of the gospel is to influence, guide, and direct the minds of men to renounce themselves as to these ends, and to seek after righteousness, life, peace, and blessedness, by Jesus Christ.

2. The renovation of our minds, wills, and affections, into the image or likeness of God, is another part of its design. And this it doth by presenting spiritual things unto us in that light and evidence, with that power and efficacy, as to transform us into their likeness, or to bring the substantial image of them upon our whole souls, 2 Cor. iii. 18; Eph. iv. 23, 24; Col. iii. 10.

3. It engageth the whole soul, in all its powers and faculties, through 84the whole course of its activity, or in all it doth, to live unto God in all holy obedience, Rom. xii. 1.

But when this work, or any part of it, is urged on the consciences and practice of men, they like it not in any measure. The uncured enmity whereof we speak riseth up in opposition unto them all. It begins to suppose that it hath admitted a troublesome inmate, that came in, as it were, to sojourn, and will now be a judge. Whilst the mind is exercised only about the notions of truth in speculation and reasonings, it is satisfied and pleased with them; yea, it will come unto a compliance with its guidance in sundry things and duties which it may perform, and yet abide upon its old foundations of self-sufficiency and satisfaction, Mark vi. 20. But when, in pursuit of the ends before mentioned, the gospel presseth to take men off wholly from their old foundations and principles of nature, to work them unto a universal change in powers, faculties, operations, and ends, to make them new creatures, it proves irksome unto that enmity which is predominant in them; which therefore stirreth up all the lusts of the mind and the flesh, all the deceitful policies of the old man and powers of sin, all carnal and unmortified affections, in opposition unto it. Hence spiritual truths are first neglected, then despised, and at last, on easy terms, parted withal. For men, by conviction, and on rational grounds or motives, whether natural or spiritual, may receive that as truth, and give an assent unto it, which, when it should be reduced unto practice, the will and affections will not comply withal. So it is said of some, that οὐκ ἐδοκίμασαν τὸν Θεὸν ἔχειν ἐπιγνώσει, Rom. i. 28, — “it liked them not,” it pleased them not, they approved not of it, “to hold,” retain, or keep, “God in their knowledge,” or to continue in that acknowledgment of him whereof they were convinced. The inbred notions which they had by the light of nature, with their consideration of the works of creation and providence, gave them conceptions and apprehensions of the being and power of God, verses 19, 20. Hereby they are said to “know God,” as they did with respect to the things mentioned; that is, the essential properties of his nature, — “his eternal power and Godhead,” verse 21. This knowledge, these notions and conceptions, did immediately direct them to “glorify him as God,” in holy worship and obedience, as it is expressed in the same verse; but this, through the depravation of their minds and affections, they liked not, and therefore would not retain this knowledge of him, but gave themselves up unto all abominable idolatries and brutish lusts, which were inconsistent therewithal, as the apostle at large declares. Wherefore, even as unto divine things that are conveyed unto us by natural light, and such as is unavoidable unto all mankind, the will, the affections, and the practical understanding 85are more vitiated and corrupted than are the preceptive and directive powers of the mind; and hence it was that all the world, who had nothing to conduct them but the light of nature, apostatized from its guidance, and lived in contrariety unto it. They were all rebels against that light which they had; and so will all mankind be without the especial grace of God.

It is so also with respect unto truths communicated by supernatural revelation. It is given as the character of those who were to carry on the great apostasy from the mysteries and worship of the gospel, that “they received not the love of the truth, that they might be saved,” 2 Thess. ii. 10. The truth itself, as to the profession of it, they did receive and own for a time; but such an approbation of it, such a love unto it, as should incline them unto obedience, or the improvement of it unto its proper ends, that so they might be saved, they neither had nor endeavoured after. This made them prone, on all occasions and temptations, to forego and relinquish the profession of it, to change it for the vilest errors and grossest superstitions; for in such a posture of mind, men’s corruptions will prevail against their convictions. First they will stifle the truth as to its operation, and then reject it as to its profession. Let other notions be proposed unto them more suited unto the vanity of their minds or the sensuality of their affections, and they will not fail of a ready entertainment.

There are instances among all sorts of men, how, when they have imbibed persuasions and opinions, even such as are false, vain, and foolish, and have them riveted in their minds by powerful interests or inveterate prejudices, neither the evidence of truth nor the fear of danger can prevail with them for their renunciation or relinquishment. All false ways in Christianity, and that of Mohammedanism, give us examples hereof. But we have two general instances of it that may well fill the minds of men with astonishment. The first is of the Jews, who for so many successive generations, under all manner of difficulties and calamities, continue obstinate in the most irrational unbelief and apostasy from the faith of Abraham their forefather and the expectation of all their ancestors that can enter into the heart of any man to imagine. For many generations, those who from among them have been so convinced of their folly as really and sincerely to embrace the gospel do scarce answer one unto a century of years. The other is in the church of Rome. It is known how that communion aboundeth with men otherwise wise and learned, what kings and rulers of the earth do adhere thereunto; and this they continue to do, and will do so, notwithstanding that the errors, impieties, superstitions, and idolatries of that church are so many and so manifest. Other instances there are sufficiently pregnant to 86evince that no opinions in religion can be so foolish or contemptible but that some will be found pertinaciously to adhere unto them against all endeavours for their relief, either in the way of God by rational and spiritual convictions, or in the way of the world by persecution.

It may be more may and will be found to be obstinate in error upon trials, with difficulties, dangers, and oppositions, than will on the like trials be constant in the profession of the truth, — I mean among them who together with its external profession have not received its internal power and efficacy, with the love of it in their hearts: for both sorts receive their notions and apprehensions of things in the same way, and on the same grounds of appearing reasons, though the understanding be imposed on and deceived in the one and not in the other; but error once received under the notion of truth takes firmer root in the carnal minds of men than truth doth or can whilst their minds are so carnal. And the reason of it is, because all error is some way suited unto the mind as thus depraved, and there is nothing in it that is enmity thereunto. Neither in itself nor any of its effects doth the mind dislike it, for being fallen off from the first Truth and Goodness, it wanders and delights to wander in crooked or by paths of its own; for “God made man upright, but they have sought out many inventions,” Eccles. vii. 29. These it pleaseth itself withal and is conformed unto; for there is somewhat in every error to recommend itself unto the vanity, or curiosity, or pride, or superstition of the carnal mind. But it is otherwise with evangelical truths, which the mind disrelisheth because of its innate enmity unto the things which they propose and exhibit. Hence it is easier, for the most part, to draw off a thousand from the profession of it, who have no experience of its power and efficacy in their souls, than to turn one from an erroneous way, especially if he be confirmed in it by interest and prejudice. And so it is at present in the world. Every sort or party of false professors, as Papists and others, do carry off multitudes of common professors from the truth which they had owned, but seldom do we hear of any one recovered from their snares. Nor need any seducers desire a greater advantage than to have admittance unto their work where persons live in an outward profession of the truth and inward enmity unto it. They shall be filled with proselytes unto satiety.

This was the fundamental cause of that apostasy from the doctrine and truths of the gospel which has prevailed in almost the whole visible church. Had the generality of men received the truth in the love thereof, had they not had a secret enmity in their hearts and minds against it, had not things vain, curious, and superstitious been suited unto the prevailing principles of their minds and affections, 87they would not, they could not, upon any suggestions or temptations, so easily, so universally, have forsaken the gospel for the traditions of men, nor gone away from Christ to follow after Antichrist, as we know them to have done. But when an external profession of the truth became to be transmitted from one generation to another, the spirit and power of it being wholly neglected, men did but wait for opportunities gradually to part with it, and give it up for any thing else that was suggested unto them, many in the meantime setting their wits on work to find out inventions suited to their lusts and corrupt affections. That it was thus with them who were carried away with the great apostasy, that they did by all outward ways and means, in their lives and conversations, manifest that so it was with them, shall be afterward declared; and had it not been so with them, the event complained of had not ensued.

And herein lies the present danger of the persons, churches, and nations, which at this day make profession of the gospel: for if a pressing trial or vigorous temptation, if a coincidence of various ways and means of seduction, do befall them who have received the truth, but not in the love and power of it, they will be hardly preserved from a general apostasy; for when any attempts shall be made from without upon them, they have treachery from the deceitfulness of their own hearts at the same time working in them, for their uncured enmity against the truth doth but watch for an opportunity to part with it and reject it. Any thing that will but free them from the efficacy of those convictions or power of the traditions under which they are held captive unto the profession of the truth, as it were whether they will or no, shall be cheerfully embraced and complied withal. And the danger hereof doth sufficiently evidence itself in that open dislike of the rule and conduct of the truth which most men testify in the whole course of their lives.

It is plain, therefore, that unless this enmity be conquered or cast out of the mind; unless the mind be freed from its corrupt agency and effects; unless the truth obtain its real power and efficacy upon the soul; unless it be so learned “as it is in Jesus,” whereby men, “put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts, and are renewed in the spirit of their minds, putting on the new man, which after God is created in righteousness and true holiness;” unless they love and value it for the effects of spiritual peace, power, and liberty, which it produceth in them, — there will be found among them little constancy or perseverance in their profession when temptations shall concur with opportunities for a revolt: for who can give security that what hath formerly fallen out amongst the generality of mankind shall not in any place do so again, where the same causes of it do again concur?

88Having discovered this first cause of defection from the gospel, we may easily discern what are the only true effectual ways and means of the preservation and continuance of the true religion in any place or among any people where it hath been professed, especially if temptations unto a revolt should abound, and the season be made perilous by advantageous opportunities. Love of the truth, and experience of its power in the hearts of men, will produce this effect, and nothing else [will.] All other means, where these have been wanting, have failed in all places in the world, and will do so again when a time of trial shall come. True religion may be established by law, countenanced by authority, have a prescription of a long profession, or be on other accounts so fixed on the minds of men as that multitudes shall promise the firmest stability in the profession thereof; but there is no security in things of this nature, and we shall quickly see all the hopes that are built upon them vanish into nothing. Convictions or traditions, unto whose power a secret enmity is retained, may make a bluster and noise for a season, but every breath of temptation will carry them away before it. Were it not so with the most of men, had it been possible that so many nations in less than an age should fall into Arianism, after the truth had been so long known and professed among them; or that the body of this nation after a blessed reformation should again relapse into Popery, as in the days of Queen Mary, when many who had professed the gospel east others into flames who continued so to do?

It is greatly complained of that Popery doth increase in this nation; and some express their fears of its farther prevalency, and that perhaps not without cause. And although there are several other ways whereby men may and do apostatize from the truth, yet all those who take any other measure of things besides their own secular interests, with the corrupt affections of their minds, in wrath, envy, and revenge, do look on this as far the most dangerous, as that which will be most compliant with the predominant lusts of the present age, and most comprehensive to receive the community of men. Besides, by what it hath done formerly, it sufficiently instructs what it is likely enough to do again. Wherefore very many industriously attempt its prevention, as that which would prove (if it should prevail) deplorably ruinous unto the nation and their posterity therein. To this end some implore the aid of authority for the enacting of severe laws for the prohibition of it. This, according to the opinion of late ages, some suppose the most effectual means for the preservation of the truth; for if they can but destroy all that are otherwise minded, the rest of mankind will have the face of peace unto them who are advantaged thereby. Some write books in the confutation of the errors of it, and that to very good purpose. 89But in the meantime, if there be any thing of truth in reports, the work is as effectually progressive as if no opposition had been made unto it; and we may assure ourselves that these and such like means as these, if they are alone, will never keep Popery out of England, if it should ever have an advantage and opportunity for a return, nor prevent the entrance of any other false way in religion.

As for the use and severity of penal laws, I meddle not with it, as that which is to be referred to the wisdom of our governors. But I must needs say, it seems not to be unto the advantage of truth, or, at least, not unto the reputation of them by whom it is professed, that they should no otherwise be able to preserve its station amongst men. Neither can it be honourable unto any religion, that where it pretends unto all the advantages and rights of truth, and [is] in the real possession of all outward emoluments and supportments, yet that it cannot secure itself or maintain its profession without outward force and violence, things so remote from the first introduction and planting of truth in the world. But these things are not of our present consideration. [As] for the confutation of the errors, superstitions, and idolatrous practices of the church of Rome, in books of controversy, it is no doubt a work good, useful, and necessary in its kind; but when all is done, these things reach but a few, nor will many divert from other occasions to the serious consideration of them. Wherefore some other way must be fixed on and engaged in to secure the truth and interest of protestant religion among us; and this is no other but the effectual communication of the knowledge of it unto the minds, and the implantation of the power of it on the hearts of the people. This is that alone which will root out of them that enmity unto evangelical mysteries and spiritual things which betrays the souls of men into apostasy.

Unless men know what they are to value religion for, and what benefit they really receive by its profession, it is irrational to expect that they will be constant therein when a trial shall befall them. If once they come to say, “It is in vain thus to serve God,” or, “What profit is it that we have kept his ordinances?” they will easily admit the yoke of any falsehood or superstition that pretends to gratify them with greater advantages. And at one time or other it will be no otherwise with them with whom this enmity is predominant.

But, on the other side, when God by the gospel “shines in the hearts of men, to give them the light of the knowledge of his glory in the face of Jesus Christ;” when they find their consciences set free thereby from the intolerable yokes of superstition and tradition; and that by the word of truth which they do profess they are begotten anew unto the hope of eternal life, their inward man being renewed and their lives reformed thereby; that their expectation of a blessed 90immortality is well founded on it and safely resolved into it, — they will, through the effectual supplies of the Spirit of Christ, abide constant in the profession of it, whatever may befall them.

On these terms, on these experienced evidences of truth and goodness, was the gospel first entertained among men, and the reformation of religion first introduced into this nation; for although sundry other things concurred unto its reception and establishment, yet if the minds of multitudes had not received an experience of its power and efficacy unto the ends mentioned, it would never have been of any permanency among us. The mere outward form of true religion is not able to contend with that appearance which error and superstition will represent unto the minds of men, as knowing how much they stand in need thereof.

These things I know are by some despised. They suppose they have surer ways and better expedients for the preservation of the profession of the gospel amongst us than its own power and efficacy. What those ways are we need not conjecture, seeing themselves declare them continually; but they shall not be here spoken unto. But it is to be feared that they may be filled with the fruit of their own imaginations when those things shall fail them wherein they have placed their confidence. Wherefore, if there be a neglect about these things in the ministry and others whose duty it is to promote them, the issue will be sad, it may be beyond what is feared: for if the body of the people be suffered to live without any evidence of an acquaintance with the power of that truth which they do profess, or any demonstrative fruits of it in a holy conversation, we may cry out, “Popery, Popery,” as long as we please; but when temptations, opportunities, and interests do concur, their profession will fall from them as dry leaves from a tree when they are moved with the wind. The apostle tells us that those who “went out from them were not of them, for if they had been of them they would have continued with them,” 1 John ii. 19. They were among them by the profession of the truth, or they could not have gone out from them; — but they were “not of them” in the participation of the power of the truth, and “communion thereby with the Father and the Son;” for if they had, “they would have continued with them,” — that is, steadfast in their profession.

This is that which ought to be fixed on the minds of all persons concerned, of all that are zealous for the truth of the protestant religion, or are obliged, what lies in them, to provide for its preservation. When things are come unto the appointed season, when they are issuing in that period which they have a natural tendency unto, all other expedients and devices will be of none effect. A diligent communication unto the body of the people, through the dispensation 91of the word, or preaching of it, of the power of the truth they profess in all its blessed effects, — whereon they will have an experience and witness within themselves of the reasons why they ought to abide constantly in its profession, — will alone secure the continuance of the gospel in succeeding generations. All other means will be ineffectual unto that end; and so far as without this they are or may be effectual, it will be of no advantage unto the souls of men.

That there is a danger at all times of a defection among professed Christians from the truth hath been before evinced. That this danger at present hath many especial circumstances rendering it dangerous in a peculiar manner is in like manner acknowledged by all such as call these things into serious consideration. And it will not, I presume, be denied but that every man, according as he is called and warranted by especial duty, is obliged to his utmost endeavours for the prevention of a revolt from the truth. The whole inquiry is, What is the best way, means, or expedient, to be plied unto this end? And this, I say, is only by the diligent ministerial dispensation of the word, with such an exemplary zeal and holiness in them by whom it is dispensed, and all other things requisite unto the discharge of that work, as may reconcile the hearts of the people unto evangelical truths, beget in them a delight in obedience, and implant the power of the word in their whole souls. Want hereof was that which lost the gospel in former ages, and will do so wherever it is, in this or those which are to come. And I shall not, in my own thoughts, blamably digress from my present subject, if I confirm this opinion with some few obvious considerations; for, —

1. It is the way, the only way, which God hath ordained, and which he blesseth to this end and purpose. None will pretend, as I suppose, that God hath appointed any other way to bring men unto the profession of the truth but by the preaching and dispensation of the word alone. When they are wrought upon or convinced thereby, so as to give up themselves unto the profession of it, it will be hard to find an ordinance of God of another kind for their preservation therein. When the apostle took his last farewell of them who were converted by his ministry at Ephesus, he “commended them to the word of God’s grace, which,” as he judged, “was able to build them up, and to give them an inheritance among all them which are sanctified,” Acts xx. 32.

A man would think it were a more difficult work to convert men from Judaism or Paganism, or any false religion, unto the profession of the gospel, than to retain them in that profession when they are initiated thereinto: for in that first work there are all sorts of prejudices and difficulties to be conflicted withal, and not the least advantage from any acknowledged principles of truth; but as to the 92preservation of men in the profession of truth which they have received and owned, the work on many accounts seems to be more expedite and easy. If, therefore, the dispensation of the word, as it is God’s ordinance unto that end, hath been a sufficient and effectual means for the former, what reason can be assigned that it should not be so for the latter also, without farther force or violence?

It will be said that the first preachers of the gospel were furnished with extraordinary gifts, whereby their ministry was rendered effectual unto the first conversion of the nations; but whereas now those gifts do cease, the efficacy of the ministry doth so also, and therefore stands in need of such outward assistance as the former did not. I say, for my part, I wish it all the assistance which those unto whom it is committed can desire, so that no force be offered to the consciences or persons of other men. But why shall we not think that the ordinary gifts of the ministry are as sufficient for the ordinary work of it as the extraordinary were for that which was extraordinary? To speak the truth, the difference lieth in persons in the discharge of their duty, and not in the things, gifts, or duties themselves. Were all those who are called, or profess themselves to be called, unto the preservation of the truth of the gospel in the work of the ministry, as conscientiously diligent in the discharge of their duty, as well fitted, according to the rules of the gospel, with those ordinary spiritual gifts which are necessary unto their work and calling, did as fully represent the design and nature of their message unto men in a holy conversation, as those first appointed unto the conversion of the nations were and did, according to their larger measures of grace and gifts, the work would have a proportionate success in their hands unto what it had in the beginning. But whilst those unto whom this charge is committed do neglect the use of this means, which is the ordinance of God unto this purpose, that the truths of the gospel be preserved amongst men; whilst either they judge that the principal end of their office is to capacitate them for secular advantages, and to give them outward rest therein, with the enjoyment of those things which unto the most in this world seem desirable; and therewithal think meet to betake themselves unto other expedients for the preservation of the truth, which God hath not appointed nor sanctified to that end, — it is no wonder if faith and truth fail from amongst men.

The apostle Paul foresaw that a time would come wherein some men would “not endure sound doctrine, but after their own lusts would heap to themselves teachers, having itching ears,” who should “turn them away from the truth, and turn them unto fables,” 2 Tim. iv. 3, 4; and we may see what course he prescribeth for 93the prevention of this evil, that it might not proceed unto a general apostasy. It must also be observed that the advice he gives in this case, though originally directed unto one individual person, who was immediately concerned, yet it lies in charge on all that are or shall be called unto the rule of or ministry in the church. This course he proposeth, verses 1, 2, 5, of that chapter: “I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine. Watch in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.” This is that course and way which he prescribeth for the preservation of the truth against the corruptions of men’s minds and the craft of seducers; and the charge of this duty he giveth with so great a solemnity, and urgeth with so many motives emphatically expressed, as manifest of how great moment he conceived it to be.

Perhaps this way of the preservation of the truth and the salvation of the souls of men, by continual labouring in the word and doctrine, with an undergoing of all those difficulties which attend it, is not esteemed so advisable as formerly; for what good would men’s lives or preferments do unto them if they should be obliged thus to labour in this sweaty kind of preaching? But if it be so, they must at one time or another be contented to part with the truth and all the advantages they have by the profession of it; for let men turn themselves which way they please, let them traverse their methods and multiply their counsels, to secure religion according to their apprehension, however they may hereby chain their idols, as the heathens did their gods of old to prevent their departure from them, and fix a profession of lies, the truth of the gospel, as unto any useful end of it, will be no otherwise preserved in a nation, church, or people, but by this means of God’s appointment.

2. This is such a way and expedient for the preservation of the truth and the profession of the gospel as none can have the impudence to complain of or except against. There is in all places, among all sorts of persons, a pretence of zeal for the retaining of what they conceive to be the truth or right in religion. But the ways which, for the most part, they have chosen unto that purpose have been full of scandal unto Christian religion; so far from being rational means of preserving men in it as that they are effectual to deter them from it. Such is that outward force which hath been now tried in this nation, as elsewhere by all sorts of persons; and wise men may easily observe what it is arrived unto. In the meantime, it is openly evident that, let the end aimed at be never so good, the means used for the attaining of it are accompanied with much evil. What peace or 94satisfaction they have in themselves who are the prosecutors of this way I know not. It is above my understanding to apprehend that the minds of any Christians can be thoroughly at ease, rejoicing in God through Jesus Christ, whilst they cause others to be terrified, pursued, ruined, and destroyed, merely for that which is their faith and hope in Christ Jesus. But I know not the principles of the minds of other men, the make or constitution of their consciences, nor the rules of their walking before God, much less their prevailing prejudices and interests, that influence them beyond all evidence of reason to the contrary; and therefore they may have a satisfactory peace in this way, though I understand not how. On the other side, those who are practised upon and forced to suffer in this course of proceeding are filled with alienation from them and their profession by whom they suffer. Hence it is known what mutual animosities, hatreds, contentions, severe reflections, and dreadful scandals, this way is attended withal. We see at this day what clamours and contests are raised about it, what pleas are managed against such procedures, how uncouth it is unto human nature to suffer all extremities for that which men are fully persuaded they deserve well in of mankind; nor can any man give assurance but that, at one time or other, the wheat shall be plucked up instead of tares.

But as to the way now proposed, of preserving the truth by the diligent, effectual dispensation of the word of the gospel unto the generality of the people, who can pretend a provocation by it or take offence at it? No mortal man will be prejudiced by it in any thing that he dares own a concernment in. The devil, indeed, will be enraged at it, not only as that which is designed unto the ruin of his interest and kingdom in the issue, but as that wherein he hath no share, nor can interpose his endeavours; for he is a spirit as restless and active as he is malicious, and loves not to be excluded out of any business that is on foot in the world. Wherefore, although he equally hates the truth in the management of all men, yet in the way of preserving of it before mentioned he can and doth so apparently immix himself and his effectual workings that he is very well satisfied with it; for what he may possibly lose on the one hand in point of truth, he gains ten times more on the other in the loss of love, peace, holiness, with all the fruits of goodness, meekness, and benignity, which ought to be among men. And let him have but his hand effectually in the promotion of this loss, and have the contrary fruits to feed upon, he is little concerned with the profession of truth in this or that way of worship amongst men. Be it, therefore, that he is or will be enraged at this way of preserving the truth, we know that the kingdom of Christ will be no otherwise maintained in the world but by a conquest of his rage; and for those who manage the 95same design with him, their wrath and envy, which they dare not manifest, will but torment and consume themselves.

3. Setting aside some few instances of violence and blood, consuming the persons of men, as among the Waldenses, Bohemians, and some others, which yet were never totally prevalent, and revolutions of government attended with the like cruelties, as in the days of Queen Mary in England, which was but of short continuance, no instance can be given of the defection of any church or nation from the truth but where there was a neglect of implanting the power of the gospel on the minds and hearts of men by those unto whom that charge was committed. This sinful neglect was that which constantly opened the door unto all apostasy. Wherefore on this foundation the weight of all useful profession of the gospel among us doth depend. And if God will be pleased to put it into the hearts of all them who are concerned in this duty to labour effectually therein, and to give unto the people an example of the power of the gospel in their own holy, humble, useful, fruitful conversation among them, and shall be pleased, moreover, to furnish them with the gifts of his Spirit, enabling them unto a successful discharge of their duty, evangelical truth would certainly receive an unconquerable establishment among us. And it may be it is not suited unto the exigence of this season that any of those who are called and enabled unto this work, being willing to engage their utmost in defence of the truth, especially in this way of its preservation, by leavening the minds of men with a sense of its power and worth, should be prohibited the discharge of their duty. But the purposes of God in all things must stand, and himself be humbly adored, where “his judgments are unsearchable, and his ways past finding out.”

Again: this innate and yet uncured enmity unto things spiritual and heavenly becomes a cause and means of apostasy from the truths of the gospel, by filling the hearts of men with a love of sin, and their lives with the fruits of it in wicked works; for men are “alienated and enemies in their mind,” in or “by wicked works,” Col. i. 21. The enmity which is in their minds doth operate and manifest itself in wicked works. And the alienation wherewith this enmity is accompanied is from the “life of God:” Eph. iv. 18, “Having the understanding darkened, being alienated from the life of God;” that is, from the spiritual, heavenly life of faith and holiness, which God requireth, and whereof he is the end and object. Of this life the truths of the gospel are the spring, rule, and measure. See Acts v. 20; Eph. iv. 20, 21. Wherefore, when men are “alienated from the life of God,” and through the love of sin are given up unto wicked works, they cannot but secretly dislike and hate that truth, that spiritual and heavenly doctrine, which is the spring and rule of holiness, and 96whereby both the love of sin and the fruits of it in wicked works are everlastingly condemned. Let, then, men pretend and profess what they please, whilst this enmity is in them as a predominant principle of sin and wicked conversation, they are practically and really enemies unto the gospel itself; and where any persons are so, it is easily imaginable how ready and prone they will be to part with it on any occasion, for none will retain that in their minds which is useless to them, and troublesome unto their principal inclinations, any longer than they have a fair opportunity to part with it. That this frame of mind is an effectual obstruction unto the due receiving of the gospel, our Saviour expressly declares: John iii. 19, 20, “This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.” Wherever the power of sin abideth, and men are engaged in the practice of it, so as that their deeds are evil, they will not receive the light of the gospel, — that is, in its own nature and power, and for its proper ends; and when they are, by conviction or any other means, wrought unto a compliance with it, yet they do it but partially and hypocritically, nor can do it otherwise whilst their deeds are evil. So was it with them who are said to believe in Christ. Being some way convinced of the truth of his doctrine, yet would they not confess him, because “they loved the praise of men more than the praise of God,” John xii. 42, 43. By the reigning power of this one sin of ambitious hypocrisy most of them were kept off from any assent unto the gospel; as our Saviour speaks unto them, “How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?” John v. 44. With the residue, who were not able wholly to withstand their convictions, it prevailed so far as that they should not receive it sincerely, but partially and hypocritically. Now, that which so effectually keeps the most from giving any admission at all unto the gospel, and which suffers none to receive it in a due manner, will easily prevail, where it abides in its power, unto a total relinquishment of it when occasion is offered.

Seeing, therefore, that all those whose deeds are evil, who through the enmity that is in their minds do give up themselves in their lives unto wicked works, are really alienated from the truths of the gospel, they are and will be ready at all times for a defection from them; for being kept under the dominion of sin, they have no real benefit by them, but rather find them inconsistent with their principal interests and chiefest joys.

Hence is that description which the apostle giveth of those who were evangelically converted unto God: Rom. vi. 17, 18, “God be 97thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness.” There is no obedience from the heart unto the gospel, no possibility of being cast into the mould of the doctrine delivered in it, unless we be made free from the service of sin.

We may therefore, without scruple, fix [on] this as one principal means and cause of that apostasy from the truth of the gospel which hath been in the world, and which is yet deplorably progressive. Men who love sin and live in sin, whose works are wicked and whose deeds are evil, are all of them in their hearts alienated from the spiritual, holy doctrines of the gospel, and will undoubtedly, on any occasion of temptation or trial, fall away from the profession of them.

What reason have we to hope or judge that drunkards, swearers, unclean persons, covetous, proud, ambitious, boasters, vain, sensualists, and the like enemies of the cross of Christ, should adhere unto the truth with any constancy if a trial should befall them? “Look diligently,” saith the apostle, “lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright,” Heb. xii. 15, 16. Esau’s birthright was his right unto and interest in the promise of the gospel made unto Abraham. This he, being a profane person, when he was pressed with a little hunger, parted withal for one morsel of meat. And if others, saith the apostle, are like him, profane persons, fornicators, or such as live in any course of sin, if a temptation befall them, and their lusts call to be satisfied, they will for morsels of bread, for the smallest earthly advantages, part with their interest in and profession of the gospel. So he tells us of them who, having put away a good conscience, did make shipwreck of the faith, 1 Tim. i. 19. After men have debauched their consciences by living in sin, they may for a while speed on their voyage with full sails of profession; but if a storm come, if a trial befall them, if they meet with a rock or shelf in their way, they quickly make shipwreck of the faith, and lose that, whatever else they labour to preserve.

What should secure such persons unto any constancy in profession for whilst they are in this condition, it is altogether indifferent unto them, as to their present or future advantage, what religion they are of, or whether they are of any at all or no. It is true, one way of religion may more harden them in sin, lay more prejudices against and hinderances of their conversion, than another; but no religion can do them good or yield them the least eternal advantage whilst they abide in that condition. It will be all one at the last day what religion wicked and ungodly sinners have been of, unless it be that the 98profession of the truth will prove an aggravation of their sins, Rom. ii. 11, 12.

Besides, when a temptation unto the relinquishment of the truth doth befall them, it hath nothing but a few traditional prejudices to contend withal. When they are taken off from them, and begin to search themselves for reasons why they should adhere unto the truth which they have outwardly professed, they quickly find in their own hearts a predominant dislike and hatred of that light and truth which they are solicited to part withal; for every man, as our Saviour testifieth, hateth the light whose deeds are evil.

This is that which abroad in the world hath lost the gospel so many princes, nobles, and great men, who for a while made profession of it. This is that which is of such dismal abode at this day as to the danger of a general apostasy. All sorts of persons do give up themselves unto the service of sin. The complaint of the prophet is not unsuited to our occasion, Isa. i. 4–6. Many are openly flagitious, beyond precedent or example among the heathen. Worldliness, pride, ambition, vanity, in all its variety of occasions and objects, with sensuality of life, have even overrun the world. And that which is of the most dreadful consideration is, that the sins of many are accompanied with the highest aggravation of all provocations, — namely, that they proclaim them like Sodom, and hide them not, but glory in their shame. In all these things men do really, though not in words, proclaim that they are weary of the gospel, and are ready to leave it; some for any pretence of religion, some for none at all.

And this is the most dangerous posture that any place, church, or people can be found in; for whereas men are of themselves ready and prone unto a spiritual revolt and defection, when this ariseth from and is promoted by the love of sin and a life therein, God is ready also penally to give them up unto such delusions as shall turn them off from the gospel. So the apostle expresseth it, 2 Thess. ii. 10–12, “They received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.” Where men, under the profession of the truth, will continue profligate in sin, and take pleasure in unrighteousness, God will not always suffer the gospel to be prostituted to give them countenance in their wickedness, but will judicially give them up unto such delusions as shall flood them away into an open apostasy from it.

This was the great cause of that general and almost catholic apostasy that was in the world before the reformation. The body of the Christian people, by such means and on such occasions as shall 99be afterward declared, were grown worldly, sensual, wicked, and obstinate in sin. The complaints hereof are left on record in the writings of many in those days. And in vain it was for any to attempt to reduce them unto a conformity unto the gospel, especially considering that the most of their guides were no less infected than themselves. Chrysostom was almost the only person, at least he was the most eminent, who set himself in his ministry to stem, if it were possible, the rising tide of impiety and wickedness among all sorts of persons; but instead of any success, his holy endeavours ended in his own banishment and death. All degrees and orders of men undertook the patronage of public sinning against him, and to his ruin. Wherefore there remained but two ways of dealing with the generality of men in such a condition. The one was, according to the advice of the apostle, to “turn away” or withdraw from them, 2 Tim. iii. 5, so leaving them out of the communion of the church; the other was, to accommodate religion unto their temper and lusts, whereby a face and appearance of Christianity might be preserved among them. And the generality of their leaders preferring their interest before their duty, the latter way was chosen and gradually promoted.

Hence were opinions and practices invented, advanced, and taken into religion, that might accommodate men in their lusts, or give countenance and pretended relief unto them who were resolved to live in their sins. Such were auricular confession, penances, absolutions, commutations of all sorts, missatical sacrifices for the living and the dead, the church’s treasury of merit and power of pardon, suffrage and help of saints, especially purgatory, with all its appendages.

Hereby was the apostasy completed; for men being grown carnal and wicked, there appeared no way to keep them up unto the profession of the gospel but by corrupting the whole doctrine and worship of it, that their lusts might be some way accommodated. To this end external things were substituted in the room of things internal, having the same names given unto them; ecclesiastical things in the room of things spiritual; outward offices, orders, and multiplied sacraments, with their efficacy by virtue of the work wrought, in the place of real conversion unto God, purity of heart, with strict universal holiness; disciplines and corporeal severities in the room of evangelical repentance and mortification; — nor could the lusts of men have possibly a higher accommodation, whilst any pretence of religion was necessary to be preserved. So formerly did wickedness of life lead the way unto apostasy from the truth. And the whole of the papal apostasy may be reduced unto these two heads:— First, An accommodation of the doctrine and worship of the gospel 100unto the carnal minds and lusts of men, with the state of their consciences that ensued thereon; and, secondly, The accommodation of the lusts, ignorance, and superstition of men unto the interests and worldly advantage of the pope and his clergy.

And herein lieth the danger of this age. The great design of the generality of men is, to live in sin with as little trouble at present, and as little fear of what is future, as they can arrive unto. And there are but two ways whereby such a posture of mind may be attempted.

The one is by obliterating all notions of good and evil, all sense of future rewards and punishments, or of God’s government in the world. This some in all ages have endeavoured: for “the fool hath said in his heart, There is no God;” and thereon are “they corrupt, and do abominable works,” Ps. xiv. 1. And no age could ever give more instances of this affected atheism than that wherein we live. Neither do any deceive themselves into it, but merely with this design, to live in sin without control from themselves; which is the last restraint they can acquit themselves of. And some of them do please themselves with the attainment of them in the psalmist: “The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts,” Ps. x. 4. But God hath inlaid the minds of men, antecedently unto all actings of their wills and affections, with such a tenacious and unanswerable witness to the contrary, that it is very difficult for any to bring themselves unto any tolerable satisfaction this way: for “that which may be known of God is manifest in themselves,” whether they will or no, Rom. i. 19; neither can they free themselves from prevailing apprehensions that it is “the judgment of God, that they who commit sin are worthy of death,” verse 32. Wherefore we have not many instances of men who pretend a senselessness of these things out of principle, or that find no disquietment on the account of sin. And by the most of them this is but pretended. Their outward boasting is but a sorry plaster for their inward fears and vexations; nor will the pretended security of such impious persons endure the shock of the least of those surprisals, calamities, and dangers, which human nature is obnoxious unto in this life, much less of death itself. The end therefore mentioned, be it never so earnestly desired, is not this way to be attained.

Another way, therefore, must be found out unto the same end, and this must be by a religion. Nothing but religion can convert men from sin, and nothing but religion can secure them therein. To this purpose is that of our apostle: “In the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, 101unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof,” 2 Tim. iii. 1–5. Had they the power of religion in them, they could not give themselves up unto the pursuit of such brutish lusts; and had they not some form or other of it, they could not be secure in their practice: for, —

Sin and conscience are stubborn in their conflict whilst immediately opposed, conscience pleading that there should be no sin, and sin contending that there may be no conscience; but, as nature is corrupted, they will both comply with an accommodation. Wherefore a device to satisfy sin and to deceive conscience will not fail of a ready entertainment; and this is the design in part or in whole of every false way in religion that men apostatize unto from the purity and simplicity of the gospel. See 2 Peter ii. 18, 19. One way or other is proposed to take men off from the necessity of regeneration and the renovation of their nature into the image of God, in the first place; for this is that lion in the way which deters all sorts of sluggards from attempting any thing seriously in religion. And whereas our Lord Jesus Christ hath placed the necessity of it at the first entrance into the kingdom of God, there is no false way of religion but its first design is to destroy its nature or take away its necessity. Hence some would have it to be only baptism, with the grace it confers by the work wrought; some substitute a moral reformation of life in the room of it, which, as they suppose, is sufficiently severe; and the light within makes all thoughts of it useless; — for if this point be not well secured, all ensuing attempts to accommodate men with a religion will be in vain; it will still be returning on them, that “except they be born again, they cannot enter into the kingdom of God.” Internal sanctification of the whole person, the mortification of all the motions of sin that are in the flesh, with that universal obedience which is required unto the life of God, must also be provided for or against, and yet conscience be satisfied therewithal. Wherefore, if you can obtain that persons who live in sin, and are resolved so to do, not troubling themselves about these things, shall suppose that they may be secured eternally in such a way of religion as you propose unto them, — that what is wanting in themselves shall be done for them by absolutions and masses, and various supplies out of the church’s treasury, with the great reserve of purgatory when things come to the worst, — there is no great fear (especially if some other circumstances fall in also to promote the design) but that you will find them very ductile and pliable unto your desires. Add hereunto, that the ways whereby 102any may be interested in these efficacious means of eternal salvation, — namely, by confession, penances, and alms, — are possible, yea, easy to persons who never intend to leave their sins. Of this sort are the most of those visibly who every day fall off to the Roman church. And it were to be desired that the wickedness of men did not give grounds of fearing additions to their number; for if there be no assurance of the constancy of men in the profession of the truth, unless their souls and lives are transformed into the image of it (as there is not), certainly those ways wherein men are furiously engaged in the pursuit of their lusts must needs be perilous, and may, without the especial help of divine grace, bring forth a fatal defection.

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