The Nature of Apostasy, Chapter 12
CHAP. XII.
Inferences from the foregoing Discourses. The present Danger of all sorts of Persons in the Prevalency of Apostasie from the Truth, and Decayes in the Practice of Evangelical Holiness.
THE last part of this Discourse is designed for Cautions unto those who yet stand, or think they stand, with respect unto that general Defection from the Gospel, whose Causes and Occasions we have thus far enquired into. And thereunto some Directions may be added, to be used as Preventives of its Contagion.
This Method are we guided unto by the Apostle, who having declared the Apostasie and Ruine which ensued thereon of the Generality of the Church of the Jews, improves the Consideration of it unto the Caution of others, under a present Profession of the Truth. Thou wilt say then, (saith he to the Gentile Believers,) the Branches were broken off, that I might be grafted on. Well, because of Ʋnbelief they were broken off, and thou standest by Faith; be not high-minded, but fear. For if God spared not the Natural Branches, take heed lest he also spare not thee. Behold therefore the Goodness and Severity of God; on them which fell, Severity; but towards thee, Goodness, if thou continue in his Goodness; otherwise thou also shalt be cut off; Rom. 11. 19, 20, 21, 22. And in another place on an alike Occasion, he speaks unto the same purpose; Let him that thinketh he standeth take heed lest he fall.
Most men are apt to suppose, that the Continuance of the True Religion in any place, depends solely on the Prudence and Industry of those unto whom the Conduct of its Outward Concerns are committed. The Interest of some and the Duty of others in the Management of Humane Laws and Constitutions, are generally looked on as a sufficient and the onelyonly Means of its Preservation. And those of this Perswasion think they have personally no Concernment herein, but only to herd themselves in the Multitude, and to take their Fate, whatever it be. Such as these will despise our Cautions, as those from which the Reasons and Confidences of their Fears are most remote. But whereas the Profession of Religion in the Community of Christians, will not be preserved but by the Power of it in Individuals, the onelyonly Root whereon it will long thrive or grow; we shall not at all concern our selves in them by whom the Directions of their Duty are thought needless or useless. For after the utmost exercise of Humane Policy, it is the Wisdom that is from above which must be our Stability. And if the Power of Truth and Holiness be not preserved in the Hearts and Lives of particular Persons, the Profession of them in Churches, or the pretence of them in Nations, (which are all that will remain,) are neither Acceptable unto God, nor Usefull unto the Souls of Men.
Some think themselves, as for their own part, little concerned in these things. That there is such a Defection from the Gospel as hath been complained of, they cannot deny; and they will also grant, that it is desperately pernitious unto them that are overtaken thereby. Therefore they suppose it not amiss, that Men should be warned of its Danger, and directed to avoid it. But this they think necessary for others, not for themselves. For as for their part, they have not the like Occasions, nor are exposed unto the same Temptations with them who formerly Apostatized from the Gospel, or are in danger now so to doe. Besides, they know well enough what are their own Resolutions; and that though all Men should forsake either the Doctrine taught in, or the Obedience required by the Gospel, yet should their Constancy be immoveable. But I do not think these Apprehensions sufficient to render our Warnings needless. Occasions and Temptations are not in our power. Our greatest present Freedom from them, will not secure us from the Assaults of the next Hour. Peter foresaw not his Dangers and Fears, when he so confidently engaged into Constancy in the Profession of his Master, which yet within a few Hours came upon him. And such is the Subtilty of our spiritual Adversary, that sometimes we are under the power of Temptation when we think our selves most remote from it. It is beyond the Compass of Humane Reason to take at once a Prospect of all the Causes and Means thereof, with the wayes of its Efficacy and Prevalency. And if at any time we judge our selves free from an hour of Temptation, which comes on the World to trye them that dwell therein, which most are exercised with, and many are prevailed on by, so as to be secure and regardless of the Means of our Preservation, of all men we are in the most danger to be ruined by it. Neither will the best of our Resolutions be of any avail without the utmost of our Endeavours. The great Apostle thought and resolved with respect unto the Person of Christ, that he would neither deny him nor forsake him; And if this Confidence did not betray him into his Fall, yet to be sure it did not preserve him from it; And it was upon his own Experience that he gave afterwards that holy Advice, that we should give a Reason of the Hope that is in us with Meekness and Fear, 1 Pet. 3. 14, 15; and pass the whole time of our sojourning here in Fear; Chap. 1. 17. The highest present Confidences have ever proved the most deceiving Presages of future stability. Wherefore, the utmost I design in the ensuing Cautions, is but to excite men unto a due Apprehension of their Danger, that they be not surprized into that pernitious Security, which is the Mire wherein this Rush doth grow.
1. The Consideration of the Extent and almost Ʋniversality of this Apostasie may be of Use unto this purpose. Ignorance, Prophaneness, Worldly-mindedness, with Sensuality of Life, have obtained the most eminent Catholicisme in Christendome. The Complaint of the Prophet is not unsuited to the present State thereof. Isa. 1. 4, 5, 6; Ah sinfull Nation, a People laden with Iniquity, a Seed of evil Doers, Children that are Corrupters, they have forsaken the Lord, they have provoked the Holy one of Israel unto Anger; they are gone away backward. The whole Head is sick, and the whole Heart faint, from the sole of the Foot even unto the Head there is no Soundess in it, but Wounds and Bruises and putrifying Sores. Do we hear but of this or that individual Person who hath Apostatized from a Profession of Holiness, in a sensual wicked worldly Course of Life, or is turned from the Faith into pernitious Errors, there is no Man that is wise and carefull of his Eternal Concerns, but he will take it as a Warning to examine, trye, and be carefull of himself. And this Counsel is laid before us by the Apostle; 2 Tim. 2. 18, 19. What then is required of us, when we see Nations, Churches, Multitudes of People by one Means or other, degenerated from that Power of Godliness which once they professed. If we hear that one or other in a City is visited with the Plague, we are not altogether unsensible of our own Concern and Danger, because we know how usual it is for the Infection of that Disease to spread and diffuse it self. But if the whole City be infected, and thousands fall under it every Week, there is none so sottish as to need much warning of their Danger. And shall we be less concerned for our immortal Souls and their Eternal Condition, than we are for these frail Carcases and their Continuance for a few dayes in the World, which if they escape one Distemper, may yet in a few Moments fall under the Power of another? This spiritual Pestilence that hath formerly walked in Darkness, is now a Destruction wasting at Noon-day. Nations are depopulated by it, and Cities left desolate, as unto their Interest in God and the Gospel. And is it not high time to look diligently lest the Infection reach unto us also, lest We also should fail and come short of the Grace of God, and be hardened through the deceitfulness of Sin. As then our Bodies are of the same Natural Frame and Constitution; as they have in them the same Humours, the same kind of Animal Spirits as are in those who are infected with the Plague, whereby we are obnoxious unto the same Infection with them; so there are in our Souls and Minds the same Principles of Sin and Love of the World, as are infected, drawn away, enticed, excited and enraged by outward Occasions and Temptations, untill they have issued in Apostasie. Do we think that we shall be alwayes easily preserved (and that whilest we are careless and secure,) from that Torrent which hath carryed away such Multitudes before it? Are we in our selves better than they or any of them? Have we a Patent for our Preservation, whilest we neglect any Wayes, Means, or Diligence that the Rule requireth thereunto? Doth not God shew unto us, not one but many Churches and Nations, saying, Goe unto those Shilo's where I sometimes placed my Name, and see what is become of them, and what I have done unto them? Will you goe after them, have you a Mind to be made like unto them? Think not to say within your selves, We have Abraham to our Father; We have those outward Priviledges and Advantages which they have not; for they also enjoyed the same untill they had forfeited them by their Apostasie. Certainly the general Prevalency of this Evil proclaims such a Danger, as no wise Man, no man that takes care of his own Salvation, ought or indeed can neglect. Wherefore, as it is alwayes with Christians, if ever it be a time to watch, to stand on our Guard, to take unto our selves the whole Armour of God, to be jealous of our selves, to be constant and diligent in the use of all Means both private and publick for our Preservation, it is now a time so to be. And if Professors will not be awakened, if they will not stirre up themselves with the Gifts and Graces which they have received, if they will please themselves that all is well with them and is likely so to be; if they will yet immix themselves with Boldness and Confidence in the Wayes of the World; Oh that my Head were a Fountain of tears! Oh that my Soul could mourn in secret for them! seeing assuredly they will not be able to stand in that Day of Temptation which is come upon the Face of the Earth, to trye them that dwell therein. The outward Court is long since given to be trodden down by the Gentiles, and how soon the Enemies may roar in the very Sanctuaries, and set up their Banners for Tokens, we know not; For,
2dly, The present State of this Defection hath a dangerous Aspect. Physitians say, Nemo moritur in Declinatione Morbi; No man dyes in the Declension of his Disease. And when a publick pestilential Distemper is in its Wane or Decay, the Danger is esteemed in a great measure over. But whilest a Disease is yet growing and daily spreading its Contagion, whilest the Bills of Mortality are every Week encreased, they are onelyonly hardened and profligate Persons whom the Commonness of the Judgement renders Regardless and senseless of it. And it is no otherwise with the Evil complained of at this day. There is almost nothing in the World that all sober Men do generally agree in, but this alone, That the whole World doth daily wax worse and worse. Who can give an Instance of the Decrease or Abatement of any one Sin, in its Love or Practice? but that some are advanced to higher Degrees of Confidence in their Perpetration, than former Dayes or Ages afford us any President of, every one can declare. What Instances have we of a spiritual Recovery from any of our Decayes? What Attempts unto that purpose are made by any, unless by such as are not of Consideration, as have not Advantages to enable them to Effect any thing therein? The World is highly at variance about Religion, mannaging its Differences with great Animosities and Industry, how one Way, Party and Profession, may draw persons from other Wayes and Professions. The sole Business of the Church of Rome, is by all manner of Artifices to win over men unto their Communion; that is, a Subjection of their Souls, Consciences, and entire Interests, here and for Eternity, to the Authority of the Pope. Others bestirre themselves as well as they are able, to keep what they have, and to rescue Men from their Seductions. And yet although they have the Advantage of the Truth on their side, and for the most part the Advantage of Abilities in the mannagement of their Cause, yet they visibly lose ground every day; and where one is recovered from the Roman Interest, many are added unto it. And there can be no Reason assigned hereof, but onelyonly that the Apostasie is upon its Encrease, this being one way of it. Half that pains would have formerly turned an whole City from Popery, which will not now succeed unto the preservation of one Person. But in the mean time, both in one Profession and another, all sorts of men continue regardless of Gospel-Holiness and Obedience. And whilest they quarrel about the outward Form, the inward power of Godliness lyes neglected. Do we see things any where in the World upon a Recovery, or any thriving Design for the Retrival of Holiness? The Name and Thing are growing more and more into Contempt. What Instance can be given wherein this Apostasie from the Gospel doth or may exert it self, be it in Atheisme, be it in Popery, in hatred of and scoffing at the Mysteries of Evangelical Truth, in Worldliness, Prophaneness, Vanity, and Sensuality of Life; in the Coldness in Love, and Barrenness among Professors, that is not openly in its progress? And is this a time to be secure, careless, or negligent? Are we sure that this Epidemical Infection shall not enter our Habitations? Do we not find how it hath one way or other attempted us already? Can we find no decay in Zeal or Love among our selves, no Adherence unto the World unsuited unto our present State and Condition in it; No neglect of Duties, no Rareness in Divine Visitations, no want of Life and Delight in spiritual Communion with Christ, no hurtfull Growth of carnal Wisdom, with all its Attendants? Or have we not found our selves one way or other sensibly attacqued by these Evils? It is to be feared that those who can make no Observation of any thing of this Nature among themselves, are somewhat sick of the Laodicean distemper. And if we will not be awakened and stirred up to a more than ordinary Diligence, Care and Watchfulness at such a season as this is, it is to be feared that ere long the Generality of Professors will come to be in the Condition of the Church of Sardis, to have a Name to live, but indeed and in the sight of Christ to be dead.
3ly, As this Apostasie is yet in its progress, so what will be its Event, what it will arise unto, is altogether uncertain. God can put a stop unto it when he pleaseth, as he hath in his holy Purposes fixed Bounds unto it which it shall not pass. But in the mean time being greatly provoked by the Ingratitude of a wicked World, no man knows how long he may suspend those more powerfull Influences and more extraordinary Effects of his Word and Spirit, which are needfull unto the healing of the Nations, and without which they will not be cured. I hope for better things, and pray for better things, but I have no certain Ground of Assurance that this Apostasie shall not grow, untill in one Instance or other of it, it swallow up all visible Profession. The whole World, so far as I know of, (I mean these parts of it,) may become Papal again, or be so corrupted in their Principles and prophane in their Lives, as that it is no great matter what their Profession in Religion be. Two things I do know or believe; namely, (1) That the Foundation of God standeth sure, having this Seal, God knoweth who are his; His Elect, that truely fear him, and diligently serve him, shall be preserved from perishing eternally, and every thing that necessarily leads thereunto. (2) That God hath appointed a Time and season, wherein he will not only put a stop unto this Defection from the Gospel, but an end also. He will one day execute the Vengeance that he hath written and recorded, on the Throne, Power and Kingdom of the Antichristian Apostasie, and in one day shall the Plagues of Babylon come upon her; And he will again turn to the People a pure Language, that they may all call on the Name of the Lord, to serve him with one consent; Zeph. 3. 9, 10. He will again revive the Beauty of his Worship, and the Glory of Holiness in the Earth. But in the mean time what things may come unto, I know not. Those who pretend to a clearer Inspection into future things, may not do amiss strictly to examine the Grounds whereon they proceed. For many have been made ashamed of their Predictions that within such or such a Time the Yoke of Babylon should be broken. This is all I say, (and I say it only for my self,) I know no Assurance that can be given on infallible Grounds, that the Apostasie which we are treating of, shall not one way or other, in one Instance or other, become again to be Catholick, and prevail against all open visible Profession of the Purity and Power of Gospel-Worship and Holiness. Now if this be not so unto others, yet unto my self it ought to be a Warning, how I may be thought worthy to escape, and to stand before the Son of Man. And I am sure, there is so much danger of it at least, as to deserve the Consideration of all who take care of their Eternal Salvation. For if things should come to such a pass, they are not many, they are but very few who will be entirely preserved. The most will one way or other suffer loss. And it is not an easie thing to be found among the number of the few in such a season. Can we think that men careless in holy Duties, cold in Zeal, lukewarm in Love, barren in good Works, cleaving to the World, and conformable unto it, low in their Light, dubious in their State, useless in the World, fearfull of Trials, will be of this number? They are wofully deceived who are pleased with such apprehensions; other Principles, other Wayes, Courses and Practices, will be required in them who shall be hidden and safeguarded in that Day.
4ly, The various Wayes whereby this Defection prevails in the World, should also warn us to stand upon our Guard. Were it of one sort onelyonly, did it work onelyonly one way, or made use of one Engine alone for its Progress, the Evil and Danger of it might be the more easily either withstood or avoyded. But as we have before referred it unto three general Heads with respect unto the Doctrine, the Holiness and the Worship of the Gospel, so under each of them there are various Wayes and Means whereby it is promoted. The Infection from this Plague is taken innumerable wayes, Heb. 12. 1. Some take it in their Shops or especial Vocations, some in their Societies, Civil and Ecclesiastical, some from the Vanities and Pleasures, some from the Profits and Advantages of the World; Unbelief, the Deceitfulness of Sin, Corrupt Lusts and Affections, spiritual Sloth, Cares about, and Love of Riches, lye all in a Readiness to give Entertainment to, and to embrace any Opportunity Advantage or Means whatever it be, whereby this Apostasie may be admitted and take place in them. See Heb. 3. 12, 13. chap. 12. 15, 16, 17. Sathan in the mean time labours by his Insinuations to corrupt our Minds, to poyson our Lusts, and to supply them with all enveigling or provoking Objects. 2 Cor. 11. 3. 1 Pet. 5. 12. In this State of things look how many publick Temptations there are in the World, so many general Wayes and Means are there whereby this Apostasie doth prevail; And who can reckon up these Temptations? Hence it is that men fall under this Evil such various Wayes, and unto such various Degrees; Some do so by Errors and damnable Heresies, denying the Lord that bought them; some by Superstition and Idolatry; some by a Contempt of Gospel Mysteries, and preferring another way of Duty before Evangelical Obedience; some by Ambition and Pride of Life, some by Love of the World, and a Neglect of Duties spiritual and moral under a deceiving Profession; some by suffering carnal Wisdom, and some sensual Lusts to devour their Convictions and their Efficacy; some by the Ʋncertainty of their Minds brought to an Indifferency in all things Supernatural and Divine; some by Vain-glory and Shame to be found among the scorned Society of those who are truely Religious; and Multitudes are initiated into an irrecoverable Prophaneness, by the vain Pomps and Spectacles of the Age; And other Wayes there are more than can be recounted, whereby this Evil is propagated, and men fall under the power of it. By this Means the very common Aire we breath in, is infected, 1 Cor. 15. 33. Snakes are in all Grass whereon we tread, and Scorpions under every Stone. Snares are laid for us on every hand, and those (some of them) so gilded and set off, that Multitudes of loose Professors have taken them up, and wear them as their Ornaments. Those who escape one Evil do every day fall into others. And how shall they escape who are encompassed with so many Dangers, if they live in the Neglect of any one Duty or Means of their Preservation, that God hath appointed and made usefull thereunto?
5thly, Consider, that there is an Apostasie which is irrecoverable; and it will end in Eternal Ruine. This is that which we are taught in this Context, according unto the Exposition before given of it. No man in this World can be by the Rule of the Gospel in an unsaveable Condition, that is, be concluded under an unavoidable Destruction by any known Rule of the Revealed Will of God, unless it be an Apostate. There are also several sorts and Degrees of Apostasie that may have several Causes and Effects, and so various Events. Great Surprizals, strong Temptations, Negligence in Watching against the Deceitfulness of Sin, may produce Temporary Abnegations of Christ and the Gospel, wofull Declensions from the due Observation of his Commands, with wandring into foolish Opinions, and yet Persons be recovered from them all, and brought by Repentance unto Salvation. Signal Instances of this Grace and Patience in God might be given. And this is sufficient to render the Despair of them causeless, who are ever awakened in this World time enough to endeavour a Deliverance from any Sin or Course of Sinning provoking and destructive. For when any man is by any Means called to have any thing to doe with God about his Eternal Concernments, God doth not allow him to be the absolute Soveraign Judge of himself, which would usurp his Prerogative, and put the Sinner in the place of God. He that despairs, sayes, I am in the stead of God to my self in this matter; there is neither Goodness, nor Grace, nor Mercy in him but what I can comprehend. And this Evil God hath obviated in signal Instances of the Recovery of great Apostates. But yet withall there is (as we have shewed) an Apostasie that is irrecoverable; and hereof God permits many Examples in this World, to put an Awe not onelyonly on bold and presumptuous but also on careless and negligent Sinners. For whereas our Apostle doth expressely twice mind the Hebrews of this severity of God against Apostates, in this place, and Chap. 10. 26, 27; in the one he doth it with respect unto unprofitableness under the Means of Grace, and in the other unto a Negligence in attending unto the Administration of Gospel Ordinances. Now whereas any men may be overtaken with the Beginning of Decayes and Declensions from the Holiness and Worship of the Gospel, all which have a Tendency in their own Nature unto this irrecoverable Apostasie, ought they not to be continually jealous over themselves, lest they should pass the Bounds God hath fixed unto his Patience and Grace? Ought we not to be carefull about every Sin or Omission of Duty that hath a tendency unto this dolefull Issue? For this very End, that we may be warned to take heed of the Beginning of Apostasie, doth the Apostle in this place declare the End of it. The Reader may if he please (to help him herein) consult our Discourses on Chap. 4. ver. 3. It is not an easie Task to stop a Course in Backsliding when once it is entred into. And I shall close this Warning with naming two Directions unto this purpose. (1) Take heed of a Course in any Sin. Though every Sin doth not immediately tend unto Final Apostasie, yet a Course in any Sin continued, doth so. (2) Take heed of touching on such especial Sins as have a peculiar Tendency thereunto; and of what Nature they are, hath been declared.
6thly, Our last Consideration of this Kind shall be taken from the Nature and Guilt of this Sin, wherever it be found, with the Severity of God against it. And we may look upon it as it is Total, such as that supposed by the Apostle, Heb. 6. 4, 5, 6. The Exposition we have given of the words, will warrant us to conclude, that Total Apostasie from the Gospel once professed, is a greater Sin, and of a more heynous Nature than that of the Jews in Crucifying the Lord Christ in the dayes of his Flesh. This was sufficiently proved in the Exposition of the words. It remains only that we do briefly enquire what doth concurre unto such a Total Apostasie, whereby the Truth of the Exposition and the Necessity of the Warnings given, will be made yet more Evident. And though I shall speak with especial respect unto total Apostasie from all Profession, yet are the things that shall be spoken, to be found in their degree and measure in all those who are guilty of that partial Defection which we have described. There are therefore alwayes found in this great Offence the things ensuing.
(1) The loss of all Taste of any Goodness or Excellency in the Gospel, in the Truth or State of its Profession and Worship. There is no man who hath ever made a Profession of the Gospel in Earnest, beyond Pretence and Custom, but he hath found some kind of Taste, Relish or Sweetness in the things of it. They taste of the good Word of God, and the Powers of the World to come; either in the things themselves, or in the Manner of their Dispensation, or of the Duties of Worship enjoyned therein, they have found somewhat that hath given their Minds and Consciences some Satisfaction. A man cannot goe into a pleasant Garden in the Spring, but he will smell some savour from the Flowers, though he gather not one of them. A man cannot take Meat savoury and well condited into his Mouth, but he will taste the Relish of it, though he have no Mind nor Appetite to eat it. Nor can any man walk in the Sun, but he will have some Impressions from its Heat. It is so, it can be no otherwise with them who live under the Preaching of the Gospel and make Profession of its Doctrine. More or less it will insinuate it self into their Minds with a Taste of its Excellency and Goodness. This in the Case considered is lost in the first place. And generally it comes to pass by a Love of Sin and Pleasures of the World. When this hath filled and possessed the Soul, all its Sences grow dead unto spiritual things, it hath no Faculty or Ability to taste any Relish in them; yea it loaths and abhorres them as contrary to what it hath immersed it self in, or given up it self unto. This usually is lost in the first place; such Persons find nothing any longer in Christ or the Gospel, for which they should either delight in them or desire them; And it seems to be thus with so many in the World, who once gave hopes of better things, that the Consideration of it is dreadfull.
(2) This is quickly followed with a loss of all prevailing Evidence and Conviction of the Truth of the very Doctrine of the Gospel. This Conviction all are supposed to have who profess it, and all really have it who profess it in any sincerity. Why else doe they make Profession of it, if they assent not unto its Truth upon its Conviction and Evidence. For we speak not at all of them whose Profession hath no other Principle or Foundation but Custom or Education. Others build their Perswasion upon Grounds and Evidences prevalent to obtain their Assent unto the Truth against Temptations and Objections; This Apostates lose in the next place. The Truth remains what it was, and so do the Arguments and Evidences of it, but they have no longer any Force upon, or Authority in their Minds. It may be they do not presently renounce the Gospel as a Lye, or a cunningly devised Fable; They may let the Notions of it lye loose in their Minds for a season neglected and unregarded, but give them no part of that Entertainment which is due unto acknowledged Truths of that Nature, nor do receive any Impressions from its Authority. And when men have lost these, they have lost their Assent to the Truth of the Gospel upon its proper Evidence, and are directly Ʋnbelievers. And this on every Occasion will issue in a formal Renunciation of the Truth of the whole. And when Men arrive unto this Posture in their Minds, they will discover themselves, as by a Conversation wholly regardless of the Precepts of Christ, so also by light irreverent Expressions concerning the Scripture, which (where they have Freedom) will be poured out from the Abundance of their Hearts. This step towards total Apostasie will follow that foregoing. When once Men have lost all Taste and Relish of the Goodness and Excellency of the Word of God on their Hearts and Affections, they will not long retain any prevalent Evidence of its Truth in their Minds. Hence,
(3) A Contempt of the things promised in the Gospel doth ensue. The Promises of the Gospel do indeed contain those things wherein the evident Blessedness and Happiness of our Natures doth consist. Such is Serenity of Mind in this World, and Eternal Felicity in the Enjoyment of God. These (for the substance of them) Mankind cannot despise untill they grow Atheistically Brutish. But they may, and many do so, in the manner and on the Terms of their Proposal and Declaration by the Promises of the Gospel. That this Enjoyment of God (wherein Everlasting Happiness consisteth,) must be in and through Jesus Christ alone, that the Way of attaining thereunto, and the onelyonly Means of present Peace and Serenity of Mind, is by Faith and Obedience in and unto him, this they despise and contemn. This naturally follows on the former; for all Expectation of Good by and from the Promises of the Gospel, depends on the Evidence that we have of the Truth thereof. And when that is lost, these will be despised. Now herein consisteth one of the greatest Aggravations of this Sin. For whereas men cannot but desire the things (for the substance of them) which are promised in the Gospel, as those wherein their Blessedness doth consist; they will (out of Hatred to Jesus Christ,) reject and despise them, and Eternally deprive their Souls of them, rather than accept of them in and through him: They will rather never have any Interest in God, than have it by Christ. This Rejection therefore of the Promises of the Gospel, as those which either as to the Matter of them are not to be desired, or as to the Truth of them not to be trusted, is the most provoking Sin. No greater Reproach can possibly be cast on Jesus Christ; as that which leaveth him the Honour neither of his Truth nor Power; neither of which the Jews could in the least impeach, when they took away his life. And,
(4) They choose some other Way or Means in the place and stead of Christ and the Gospel, for the Ends which they once sought after by them. So did those Persons who fell off to Judaisme. They looked for that in the Law and Ceremonyes which they could not find in the Gospel. And of these there are two sorts; (1) Such as retain their first End in general, but reject the Gospel from being a sufficient Means for attaining it; (2) Some that renounce the whole End it self, and seek for satisfaction other wayes. The former are such as preserve an Aym in general to worship God, to do that in Religion which may be accepted by him, and to believe that of him which is right. But they reject the Gospel, as an insufficient and deceitfull Guide in and about these things. And this is done either totally, by such as Apostatize to Judaisme or Mahumetisme; or partially, by such as turn off from the Purity, Truth, Spirituality and Mystery of the Gospel, unto Popery, or the like. I say not this with an intention to charge the Guilt of this whole Sin on this latter sort; onelyonly I say, they share in a very considerable part of it, and without Repentance will do so in the Punishment due unto it. And this casts the scorn of Folly on Christ and the Gospel, both absolutely as having neither Truth nor Efficacy sufficient for the End proposed by them, and comparatively, that a Falshood or Lye, a diabolical Invention or Delusion is to be preferred before them, which is the highest Provocation unto the Eyes of Gods Glory. The latter sort quite cast off the general End of pleasing God, and living unto him. For a while they thought that this would have brought them in some considerable Satisfaction, and used the Gospel to that End and Purpose. But now being fallen under the power of the former Degrees of Apostasie, in contempt of the Gospel, as that which will not afford any tolerable answer unto their Expectations, they take up in the Lusts and Pleasures of the World, preferring them before all the Promises of Christ, and despising all the Threatnings denounced against those that pursue them. And of this sort of Apostates we have numberless Examples in the World.
(5) Hereunto is added, a perfect Hatred and Contempt of such as abide constant in their Adherence unto and Profession of the Gospel. Constant Observation hath approved the saying, Apostata est Osor sui Ordinis; Great Apostates have been alwayes great Persecutors in Word or Deed according to their Power. As those who love Christ, do love all that are his, because they are his; so they that hate him, do hate all that are his, because they are his. And their Hatred because it is against the whole Kind, acts it self every way possible. They despise them as weak and foolish, for Adhering and trusting to the Things which they have Relinquished, trusting to themselves, their Reason and Gallantry of Spirit. They are filled with Revenge against them, as those who censure, judge, and condemn them as guilty of the highest Villany and most desperate Wickedness. They know in their Hearts that they have Reserves against them, as Persons whom their Lord will one day judge and destroy, which makes them design (if it were possible) their utter Extirpation from the face of the Earth. Those who crucified Christ in his own Person, did it but once, and could do so no more; these do so every day; for what is done unto any of his, for his sake, he esteemeth as done unto himself. Why persecutest thou Me?
(6) These Persons who proceed thus far, do alwayes fall into a peculiar Contempt of the Spirit of God, and his whole Work in the Dispensation of the Gospel. The Promise of the Dispensation of the Spirit, is the especial Priviledge and Glory of the Gospel. He is sent and given in an especial manner by Jesus Christ as exalted. His whole Work is to glorifie and exalt Jesus Christ, and to make his Mediation effectual unto the Souls of Men. And in the things which concern him and his Work, lyes the Life and Soul of the Gospel. Hence those who Apostatize from it, have a peculiar Enmity against him and his Work. And this usually is one of the first things wherein the fatal Backslidings of Men do manifest themselves. When once men tread under foot the Son of God, and account the Blood of the Covenant wherewith he was sanctified, an unholy thing, (as they do in the former Instances,) they will assuredly do despite unto the Spirit of Grace; Heb. 10. 29. How this is done in particular, shall be considered on that place, if God will, and we live thereunto. Under this Head and Degree, the Sin of Apostasie becomes formally irremissible.
(7) An open Profession of a Detestation of the Gospel, so far as it is consistent with their Worldly Interests and Advantages, compleats the Soul-ruining Sin we treat of. It may be they may live in such Times and Places, as that it would be to their Secular Disadvantage openly to avow their Renunciation of Christ. But when that is the onelyonly Curb from the Declaration of themselves, the Frame of their Minds is esteemed for a full Profession of their Apostasie.
Now whereas all these things (and it may be sundry others) do concurre unto this Sin of Apostasie, I shall conclude two things concerning it. (1) That it is a far greater Sin than that of the Generality of the Jews who crucified Jesus Christ in the dayes of his Flesh, as was before asserted. (2) That it is inconsistent with the Holiness, Righteousness, Honour and Faithfulness of God, to Renew such Persons as are fully and openly Guilty hereof unto Repentance. Repentance may be given unto them in Hell, with as much Advantage unto the Glory of God. For when men after Trial and Experiment, with some Convictions of its Truth and Excellency, do obstinately reject the onelyonly Remedy and Relief that God hath provided for Sinners, and therein do despight unto the whole Blessed Trinity, and each Person thereof in his peculiar Interest in the Dispensation and Application of Grace, God neither in his Faithfulness will, nor in his Holiness can have any thing more to doe with such presumptuous Sinners in a way of Mercy. He may and doth endure them for a while in this World, and that without any visible Tokens of his Indignation, satisfying his Justice in the spiritual Judgements that are upon them; but it is onelyonly as Vessels of Wrath fitted to Destruction, and such whose Damnation sleepeth not. And these things may suffice to warn men of the Danger of this Evil; and they will be Warnings unto all who shall consider them, who are not hardened through the Deceitfulness of Sin; And all the Judgements of God, which are either impendent over, or already inflicted on a wicked Apostatizing World, are Calls from Heaven unto a Consideration of them.
Now although the Generality of men seem to be secure enough from any Trouble or Discomposure in their Minds from the Consideration of things of this Nature, yet some there are who may by their own Misapprehensions fall under such Discouragements as may hinder them in that Course of Obedience which they would pursue. I shall therefore divert a little, to prevent or remove the Objections which such Persons make against themselves, and from whence their Discouragement doth arise, adding some Directions suited unto their State or Condition. For,
First, Some may suppose themselves so far interested in the Backsliding and Apostasie described, as that the Threatning denounced in the Text doth belong unto them also; and that they are judicially now shut up under Impenitency. For, they say that they had attained unto a greater Measure or Degree of Holiness, unto more Readiness, Evenness and Constancy in the Duties of Obedience than they do now retain. They have fearfully and wofully fallen off from a better Frame, into Deadness, Barrenness, Neglect of Duties, and it may be in some Instance into a sinfull Course, and that for many dayes. Hence now they fear, that lest as they are sensible that they have forsaken God and gone off from him, so he should forsake them utterly, and that they should be sealed up under Impenitency.
Answ. 1. As this Case too often falls out, so it is often answered; and I shall not therefore much insist upon it, nor any otherwise but as our present design and Discourse is concerned therein. And I say,
(1) It is to be granted, that all such Backslidings are not onelyonly evil and sinfull, but dangerous also, as to the Issue and Event. Whoever therefore finds himself under the power of them, or any way overtaken by them, ought not onelyonly to consider the Guilt of all the particular Sins and Omissions of Duties which they contract, but principally the whole State of their Souls, and the Danger they are in of being hardened through the Deceitfulness of Sin. For no man in such a State can have the least spiritual Assurance or security, that he shall not fall totally and finally from God; and whatever Perswasion he hath of that nature, it is but a deceiving Presumption that will effectually promote his Apostasie and Ruine. For there is no Word of Truth, no Promise of God, to assure any of his Love and Favour whilest they are in such a State. It is therefore unquestionably the Duty of every one who is sensible of any Evil of this Nature, in the Frame of his Heart, or Course of his Life, to give himself no Rest therein, seeing the Eternal Welfare of his Soul is highly in question. But,
(2) There is a Decay, a Falling away from the Degrees of Holiness and Obedience that Men may have attained, and that it may be for a long season, and possibly with respect unto some especial Sin which is recoverable, and which doth not cast Persons under the power of it, absolutely into the Threatning here recorded. What Circumstances are required hereunto, and what Aggravations of Sin, hath been shewed in the Opening of the Words. Now there may be a falling away, and that great and dangerous, which yet riseth not up unto the Provocation of the Evil here in an especial manner intended. And I judge it may be given as a safe Rule in General, That he who is spiritually sensible of the Evil of his Backsliding, is unquestionably in a recoverable Condition; and some may be so who are not yet sensible thereof, so long as they are capable of being made so by Convictions. No man is past Hopes of Salvation, untill he is past all Possibility of Repentance. And no man is past all possibility of Repentance, untill he be absolutely hardened against all Gospel Convictions. Wherefore there is a Recoverable Backsliding. For, (1) Christ calleth men unto such a Recovery, which therefore he approves of, and will assist them therein who conscientiously apply themselves unto their Duty, Rev. 2. 5. Chap. 3. 1, 2, 3, 4; which latter Instance is great in this Kind. (2) God hath promised to recover and heal such Backslidings in Believers; Hosea 14. 4. And unto whom this is not Encouragement sufficient to endeavour a Recovery of themselves, it is to be feared they will wax worse and worse through the power of Sin, untill it hath full dominion over them. Yea what Pretences soever they make to keep themselves off from such Endeavours, it is either Ʋnbelief or the Love of Sin that is the sole proper Cause thereof. Wherefore,
(3) If the Backsliding (whereof men complain) from the wayes of Holiness and Obedience, have not proceeded out of dislike unto Christ and the Gospel, if they have not by the Power and Deceit wherewith they are accompanyed, chosen any other Way of Duty or Sin in his stead; as there is all Necessity imaginable that they should, so there is all Encouragement necessary, to put them upon the diligent use of all Means of a Blessed Recovery. Suppose their Decayes have befallen them, or that they have fallen into them, through the Power of Temptations, the Deceitfulness of Sin joyning with their own Sloth and Negligence, which is the highest Supposition that can be made in this Kind; yet if they shall say in their Hearts, that they will return to their former Husband, for then it was better with them than now; they had Peace and much Refreshment in their first Wayes of Faith and Obedience, which they will therefore return unto; as the Lord Christ calls upon them so to doe, so he is ready in all the Promises of the Gospel to receive them upon their so doing. OnelyOnly let such Persons remember, that the Command is urgent on them, as on Lot when he was to flee out of Sodom, and the Angel said unto him, Escape for thy Life, look not behind thee, neither stay thou in all the Plains, escape to the Mountains, lest thou be consumed. There is no time of Deliberation, much less of Delay in this matter; it is for their Souls, and the present Moment wherein they are warned is the onelyonly Season for their Escape; And if any shall yet linger as Lot did, the Lord lay hold upon them and bring them forth by the Power of his Grace, that they may be delivered. What are the Wayes whereby this may be done, what Duties such Persons are with Diligence to attend unto, what Means they are to use; are not things which at present fall under our Consideration. All that I design is to shew, that those who thus complain, are not cast under any Discouragement (by this Context and its Exposition) from an Endeavour of a Recovery, wherein they will find Acceptance with God.
Secondly; It may be alleadged, that as to the Issue of things it will be all one whether we fall from Gospel-Holiness, or can never attain unto it; And this, say some, is Our Condition: For whatever we have thought of our selves, or whatever others have thought of us upon our Profession, yet we now find by Experience that we have not attained the Holiness which the Gospel requires. For their Corruptions (they say, this or that it may be in particular,) are too strong for their Convictions; and after they thought themselves above them, they have again been prevailed on and overcome. They find the power of one or other Lust grown so habitual unto them, that they fall again and again under the power of it, untill (it may be) they have lost much of the sense of its Guilt, and more of their power to resist it. And it must be acknowledged also, that this Condition is spiritually dangerous, and such as (if Deliverance be not obtained from,) will probably end in total Apostasie. To state things aright in this Case, we may observe,
1. That there are three Degrees in the Power and Prevalency of Sin, and it must be enquired under which of them they are supposed to be, concerning whom this Complaint is made. The first is that mentioned Rom. 7. 23. I see a Law in my Members warring against the Law of my Mind, and bringing me into Captivity to the Law of Sin: Where this is onelyonly, or the Captivating Power of Sin, there are two things to be considered. (1) That the Will in its Dispositions and Inclinations is constantly fixed against the Power and Interest of Sin, so that in all its Prevalency it suffers Hardship, and is sensible of its Captivity. (2) That this Captivity unto the Law of Sin, doth not reach unto the outward Perpetration of Sin, but onelyonly the Conflict that is in the Mind and Affections about it. And this is a Condition which no man in this World is absolutely freed from, but is in some measure or other exercised with it, even as the Apostle himself was, and thereon groaned for Deliverance, ver. 24. Another Degree of the Prevalency of Sin is expressed, Rom. 6. 16, 19. Know you not that to whom you yield your selves servants to obey, his servants you are unto whom you obey, whether of Sin unto Death, or of Obedience unto Righteousness? There is a State and prevalency of Sin, wherein men being wholly under its Dominion do give up themselves unto its Service willingly, notwithstanding any Checks from Light or Conscience they meet withall. And such as these, the willing Servants of Sin, that yield up themselves in their Affections and Members of their Bodies unto the Obedience and Service of it, we do not at present consider. Between these there is a Degree of the Prevalency of Sin, beyond the first, yet falling short of the latter, expressed 2 Pet. 2. 19. Men are therein in some sence Servants of Corruption, in that they are overcome by it, and brought into Bondage. They are not such as willingly without any Contest or Conflict give up themselves unto the Service of Sin, but they are overcome by it, which manifests that they do in some measure strive against it. And on the other hand they go beyond them who complain they are led Captives to the Law of Sin; For they are said to become Servants to Corruption, which the others are not in any sence. These therefore seem to be such, and such I do intend, who notwithstanding all their Light and Convictions, with all the Endeavors that they use, are so far under the power of some prevalent habitual Lust, as to serve it in a frequent Reiteration of Actual Sins.
2. If this be the Case complained of, it is acknowledged to be a Condition of no small hazard and Danger. And he who is not deeply sensible hereof, is like him that lyeth down in the midst of the Sea, or as he that lyeth on the Top of a Mast; as this state is at large described with respect unto them who are given to Wine; Prov. 23. 29, 30, 31, 32, 33, 34, 35. Wherefore, unless some Remedy be found out in this Case, it must be acknowledged that it will deprive men of, or keep them from any assured Interest in Gospel-Holiness.
I must not here divert to consider in General the Nature and Means of the Mortification of Sin; I have done it already in other Discourses, with the best Directions for that End which I am able to propose. Unto them I do referre the Persons concerned for Guidance and Counsel where better is not at hand. Unto what hath been so treated already I shall onelyonly adde, that those who would secure an Interest in Gospel Holiness, by a Deliverance from the power of Inveterate habitual Corruptions, may take the ensuing Directions.
First, If they have in vain attempted their own Deliverance, let them not delay to acquaint some able Spiritual Guide with their State and Condition. This sometimes hath broken, defeated, and scattered at once the Forces of Sin in the Soul, where in its own Wisdom and Strength it was no way able to conflict with it. And it is the Ordinance of God to this purpose; Jam. 5. 16. Confess your Faults one to another, &c. It was no small Effect of the Craft of Sathan, so to abuse this Ordinance of God by turning it into a necessary Confession of all Sin unto a Priest, invested with Power of Absolution, which was attended with innumerable Evils, and proved an effectual Engine for the Ruine of the Souls of Men, to keep them off from that Benefit which the due use of it was designed to administer unto Sinners. If therefore any have found that Sin hath been, and yet is too strong for them, and that that is come upon them which the Wise man mentions, Woe unto him that is alone; let them address themselves for Advice unto such as have the Tongue of the Learned, to speak a Word in season unto them that are weary and ready to faint, and they will find Relief; God will discover that Evil of this kind, which Men will hide to their own Disadvantage. He will lay open those festered Wounds which men would cover untill Rottenness enter into their Bones.
Secondly, The Effect aimed at will never be Accomplished without Violence offered unto our selves as unto all Occasions of Sin, namely, as to the particular Corruption supposed prevalent. In this Case, when known Occasions of the Excitation or Actings of the Evil complained of do occurre, no Deliberations or Inclinations or Civil Complyances are once to be admitted. Violence and suddain Executions of fore-taken Resolves without any Parly or Debate, are to be pursued. This is the Condition wherein our Saviours Advice must take place, if we intend to escape; namely, of pulling out a Right Eye, and cutting off a Right Hand; Math. 5. 29, 30; which cannot be done without offering Violence unto our Affections and Inclinations. This is the Meaning of the Counsel given, Prov. 4. 14, 15. Enter not into the Path of the Wicked, and goe not in the Way of evil men; avoyd it, pass not by it, turn from it and pass away. The Multiplication of the Expressions wherein the Duty charged doth consist, do intimate that in the Obedience required in this particular, a Resolution acted with an holy Violence is required. And there are three things in this holy Violence with respect unto the Occasions of a prevalent Corruption.
(1) The Minds Rejection of their first Solicitations. When such Seasons do befall, or are befalling any Man, wherein his Lust or Sin hath wonted to act it self, they smile on one another, and are ready to shake hands in Folly. Psal. 50. 18. Prov. 23. 31. And sundry things will present themselves unto the Mind to render the Occasion necessary, or at least not dangerous. But if all Insinuation of that kind be not immediately rejected without Parly or Delay, the Soul probably will be again entangled and overcome.
(2) A stated Satisfaction concerning the Folly of Reserves although the Occasion should be complyed withall or embraced, so as that the Mind will hear no more of them under any Pretence whatever. Such Reserves will offer themselves, that although a Man proceed so far, or so far in the Gratification of his present Inclinations, yet he will put a stop unto or avoyd what they may lead unto. When the Mind is fully possessed of the Deceitfulness of the Heart in this matter, it will see its own Folly in listening after such false Promises or Reserves, and reject the first Thoughts of them with Indignation.
(3) Local Mutation, or avoyding the Place it self, or Society and Company, with an holy Force put upon the Affections, where such Occasions are offered. This is that which is so expressed and pressed on us in the Place before mentioned, Prov. 4. 14, 15.
These things belong unto that holy Violence which men are to use unto themselves, and must use if ever they intend to be freed from the Power of an habitually prevalent Corruption. And those who judge their Deliverance not to be worth this Watchfulness and Care, will live and dye under the power of Sin.
Thirdly, Constancy in private Prayer against the power of such a Corruption. This is all the way a Man hath to deal with God about such an Evil. For such things are to be thought and spoken, such Circumstances to be insisted on, and such Pleas to be used, as are not meet to be communicated to or with others. And for the most part it will be found, that constant, earnest, faithfull private Prayer, and any strong Corruption, will be like Moses and Amaleck. When Moses his Hands were down, Amaleck prevailed; but when they were lifted up, Israel had the upper hand. And if a Man engages into especcial Prayer, in opposition unto any Sin or Corruption, whatever he thinks of his own Resolutions, whatever Confidence he hath in his Purposes, as he begins to fail or faint in the Constancy or Fervency of that Duty, so his Sin gets Strength in him, and will not fail to attempt him successefully on the next Occasion. Nor will the utmost-Effect of any mans Wisdom, or Care, or Ability, work out his Deliverance in this Case, without a Conscientious Attendance unto, and Discharge of their Duty.
Sundry other things of an alike Nature unto these might be insisted on, but that I must not too far digress from my principal Design. This I thought meet to interpose for the Direction of such as may be kept off from a successefull Endeavour to perfect Holiness in the Fear of the Lord.