The Nature of Apostasy, Chapter 10

The Nature of Apostasy · Chapter 10

p. 456CHAP. X.

Other Causes and Occasions of the Decay of Holiness.

SEcondly; Multitudes are led into, and countenanced in the wayes of Sin and Prophaneness, freely indulging unto their Lusts and corrupt Affections; by a false appropriation of justifying Names and Titles unto them, in wayes of Sin and Wickedness. This was one principal Means of Old whereby the Jews were hardned in their Impieties and flagitious Lives. For when the Prophets told them of their Sins, and warned them of Gods approaching Judgements, they opposed that Out-cry unto their whole Ministry, The Temple of the Lord, The Temple of the Lord, The Temple of the Lord are these; Say what you please, we are the onelyonly Posterity of Abraham, the onelyonly Church of God in the World. This Contest they mannaged with the Prophet Jeremiah in an especial manner; p. 457Chap. 7. he saith unto them in the Name of the Lord, Amend your wayes and your doings, and I will cause you to dwell in this place, ver. 3. their Reply and Defence is, The Temple of the Lord, &c. ver. 4. Whereunto the Prophet makes that severe Return, ver. 9, 10. Will ye steal, murder and commit Adultery, and swear falsely, and burn Incense to Baal, and walk after other Gods whom you know not, and come and stand before me in this House which is called by my Name? Will you give up your selves unto all manner of wickedness, and countenance your selves therein by being a People unto whom the Temple and the Worship of it is appropriated? And this in like manner was the great Prejudice which the Baptist had to contend withall when he came to call them to Repentance. Abrahams Children they were, and by vertue of that Relation had Right unto all the Priviledges of the Covenant made with him, whatever they were in themselves, Matth. 3. 9. And it is evident in these Examples, that the nearer Churches or Persons are unto an utter Forfeiture of all their Priviledges, and Destruction it self for their Sins, the more ready they are to boast of and support themselves with their outward state, as having p. 458nothing else to trust unto. But if Men were able to countenance themselves in their Sins on this pretense against that Extraordinary Prophetical Ministry which endeavoured to discard them of it, and called them unto the Necessity of Personal Holiness; how much more will they be able to shelter themselves under its shades, when they shall be taught so to doe?

When Men who have given up themselves unto a vitious, sensual, worldly Course of Life, having either fallen into it by the Power of their Lusts and Temptations, or were never brought into a better Course by any Means of correcting the Vices of Nature, shall find, that notwithstanding what they are, what they know themselves to be, and what Judgement others must needs pass of them, yet that they are esteemed to belong to the Church of Christ, and are made partakers of all outward Priviledges of it, it cannot but greatly heighten their security in Sin, and weaken the Efficacy of all Means of their Reformation. And when others, not so engaged in the wayes of Sin and Prophaneness, shall see that they may have all external Pledges of Divine Love and Favour communicated unto them, although they p. 459should run into the same compass of Riot and Excess with others, it cannot but insensibly weaken their Diligence in Duty, and render them more pliable Subjects of Temptations unto Sin. For they are but few who care to be better than they judge they must be of Necessity. When the Church of Sardis was really dead, the principal Means of keeping it in that Condition, was the Name it had to be alive.

Let us therefore consider, how it hath been in the World in this Matter. Whilest these things have been communicated promiscuously unto all sorts of Men, yea to the worst that live on the Earth, is it not evident that the Name of the Church, and the Administration of its Ordinances would be made use of to countenance Men in a Neglect of Holiness, yea a Contempt and Hatred of it. Whilest these Sacred Names, Titles and Priviledges, these Pledges of the Love of God, and of all the Benefits of the Mediation of Christ are forced to Lacquey after Men into the most provoking Courses of flagitious Sins, what can put a stay to the Lusts of Men? If the Church be that Society in the World which is alone the Object of Gods especial Love and Grace, if the principal End of the Administration p. 460of its Ordinances be to Confirm unto Men their Interest in the Benefits of the Mediation of Christ, how can the Lusts of Men be more accommodated than by the Application of these things unto them, whilest they are flagrant in their pursuit? It may indeed be supposed, that the Lord Jesus Christ hath made Evangelical Obedience to be the immoveable Rule of an Interest in his Church; Indeed, whether Obedience unto the Precepts of the Gospel be not the onelyonly and indispensable Condition of a Participation of the Priviledges of the Gospel, ought to be out of Dispute with them that own the Truth of its Doctrine. And whereas all that is required of us that we may be Eternally saved, is contained in the Precepts of the Gospel, men can have no other outward security of their Souls welfare, than what doth accompany the Church and its Rights. When therefore they do find on what easie terms they may hold an undefeasible Interest in them, so as that by a Complyance with some outward Forms or Constitutions, they may secure their Right from any Impeachment or Forfeiture by the most profligate Course of Life which for the Satisfaction of their Lusts they can betake themselves unto, what remains p. 461of outward Means that can put a Restraint upon them?

This was the Engine whereby Sathan promoted that General Apostasie from Evangelical Obedience which befell the Church of Rome, in all its Branches, Members and Adherents. For, after that innumerable Multitudes were brought into the Profession of Christianity, not through a Conviction and Experience of its Truth, Power, Holiness, and Necessity unto the present Peace and eternal Welfare of the Souls of Men; but in Complyance with the Rulers of the Nations and their own Secular Interest, being once safely lodged (on most easie and gentle terms) in the Church, they were quickly secured from all Apprehensions of the Necessity of that Holiness which the Gospel doth require. For being assured, that although their Lives were worse than those of the Heathen, were they never so lewd, filthy and wicked, did all manner of Sins that may be named, or ought to be named, abound among them; yet that they, and they alone were the Church of Christ, and could not be otherwise, to what purpose should they trouble themselves with Mortification, Self-denyal, Purity of Heart and Hands, and such other p. 462ungratefull Duties? What Ground is there to expect the same Course of Obedience from them who engaged into a Profession of Christianity on these Terms, with those who in the Primitive Times embraced the Truth in the Love of it, for its own sake, with a deliberate Resolution to foregoe all things, rather than to forsake its Profession, or decline from its Commands?

Especially were Men confirmed in their Security when they saw others condemned Body and Soul unto Hell, and consumed with Fire and Sword in this World, for not being what they were, that is, the Church. They could not choose but applaud their own Happiness, who on such easie Terms were certainly freed from present and eternal Flames. When hereunto for the necessary Satisfaction of some Convictions, the Reliefs of Confession, Penances, Commutation and Redemption of Sins by outward Works of supposed Piety or Charity were found out, with the great Reserve of Purgatory in all Dubious Cases, the Generality of Men bid an open Farewell unto the Holiness of the Gospel, as that wherein they were not concerned, and wherewith they would not be troubled.

In these things consisted the Mystery of p. 463Iniquity, the Springs and Occasions of that great Apostasie which was in the World under the Papacy.

(1) The Doctrine of the Gospel (as to its peculiar Nature, the Causes, Motives and Ends of it) was generally lost, partly through the horrible Ignorance of some, and partly through the pernitious Errors of others, whose Duty it was to have preserved it. And how impossible it is to maintain the life and power of Obedience when this Spring of it is dryed up or corrupted, when this Root is withered and decayed, is not hard to apprehend. Sometimes Truth is lost first in a Church, and then Holiness; and sometimes the decay or hatred of Holiness is the Cause of the loss of Truth; but where either is rejected, the other will not abide; as we have declared. And so it fell out in that fatal Apostasie; These Evils promoted and furthered each other.

(2) The Ground got by the loss of Truth, was secured by the Application of the Name, Title, Priviledges and Promises of the Church unto all sorts of Men, though living impenitently in their sins. For there was and is virtually contained therein an Assurance given unto them, that they are in that Condition wherein the Lord Christ requires p. 464they should be, which he accepts, approves, and hath annexed the Promises of the Gospel unto. When men were declared to be in this Estate, what need they be at any Pains or Charge to have it changed or bettered? Certainly, in general they are too much in love with their Lusts, Sins and Pleasures to part with them, unless they see a greater necessity for it than such a Condition would admit. And for their further Security herein, they were informed, that the Sacraments of the Church did by virtue of their Administration alone conferre unto them all the Grace which they do signifie. Particularly they were taught to believe, That every one who had a Mouth, (whatever Villanies his Heart and Life were filled withall,) might eat the Flesh, and drink the Blood of. Jesus Christ, (at least by Concomitancy,) which himself hath assured us, that who so doth, shall have Eternal Life; Joh. 6. 53, 54. And other wayes almost innumerable there were, whereby through their pretended Interest in the Church and its Priviledges, even flagitious Sinners were secured of Immortality and Glory.

(3) For the Encrease of their Satisfaction, of the confirming of their Security, p. 465they found that Hell and Destruction were denounced onelyonly against them who were not of the Church. For besides one great Maxim of Truth which passed currant amongst them, but falsely applyed unto their Advantage, namely, That out of the Church there was no Salvation, which Church they were; and one also of no less Use to them, though of less Truth in it self, That the Church was like Noahs Arke, all were saved that were in it, and all drowned that were out of it, with others of an alike encouraging Nature, they saw the Truth of them exemplified before their Eyes. For if it so fell out, that there were any who did not belong unto the Church as they did, nor would comply with it, although they were evidently in their Wayes and Lives more Righteous than themselves, they saw them by the Authority of the Church, Cursed, Condemned unto Hell, Cast into Dungeons, and consumed with Flames. And herewith they could not but be fully satisfied, that there was no Fear of Danger and Trouble in this World or another, but onelyonly in not being of the Church, which Sin they were resolved not to be guilty of, seeing they could avoyd it on so easie Terms. And it will be found p. 466alwayes true, that as Persecutions, with the Sufferings of the Saints of God, do tend to the brightening of the Grace of some, and the Confirmation of the Faith of others who really Believe; so they do greatly unto the Obdurateness and Impenitency of Wicked men in their Sins. Never was there a more pernitious Engine against the Glory of the Gospel invented, than for professed Christians to persecute, hurt and destroy others in like manner professing Christian Religion with themselves, who visibly excell them in an holy fruitfull Conversation, because in some things they dissent from them. For what can more secure Men in their Impietyes, than to perswade them that they are justified in them by the Rule of the Gospel, above those who in all Duties of Morality do really excell them. Certainly, for Swearers and Drunkards, Prophane persons and Unclean, to persecute such for Religion as are visibly pious, sober, temperate, given unto Prayer and good Works, is no usefull Representation of Christianity. But,

(4) These Priviledges and these Attestations were not absolutely and alwayes such Armour of Proof unto Sinners, but that some Arrows of Conviction would ever and anon p. 467pierce into their Minds and Consciences, giving them no small Disquietment and Trouble. One thing or other, either in some Beam of Truth from the Gospel, or from Conscience it self, on the Occasions of New Surprizals in Actual Sin, or from Fear, or an Apprehension of some publick Judgements, would ever and anon befall them, and that unto an inward Disturbance, beyond what the Advantages mentioned could reduce them from. And this was the most likely way of awaking them out of their Security, and causing them to enquire what God yet required of them. In this Case were the other Helps and Supplyes mentioned, found out and proposed unto them. If it be so that you are not absolutely satisfied with your Interest in the Advantages of the Church in general, if Sin will yet give you any Disquietment, then you must to Confession, and Penances, and Works of Redemption, with the like approved Medicines and Remedies for Troubled Minds. But if the Conscience of any prove so stubhorn or inflexible after all these Mollifying and suppling Medicines, that the Wound will not be skinned over, all that is yet wanting shall be well issued and secured in Purgatory, wherein it is p. 468most certain, that never any Soul did miscarry.

By these and the like Means, the Generality of Mankind was brought into an utter Inconcernment with Gospel-Holiness. They neither understood it, nor found any need of it, nor did like what by any Means they might hear of it; untill at length a blind Devotion, deformed with various Superstitions, obtained the Reputation of it; the World in the mean time being drenched in Ignorance, Prophaneness, and all manner of wicked Conversation. So under the Name of the Church and its Priviledges, were Christ and the Gospel almost utterly lost amongst men.

It will not be otherwise where the same Principles are entertained, according unto the degrees of their Prevalency. And were it not but that the Minds of Men are powerfully influenced with Reserves from these things, it were impossible that so many called Christians, should in their Lives and Conversations exceed Heathens and Mahometans in Wickedness. The Commands of the Gospel are most holy, its Promises great, and its Threatnings most severe; and yet under a Profession of owning them all, Men lead Lives worse than the Heathens, who p. 469knew nothing of that holy Rule, or those Promises and Threats of Eternal things wherein the highest Blessedness and utmost Misery of our Natures do consist, which these profess to be regulated by.

To suppose really the least Countenance to be given hereunto by any thing that belongs unto the Gospel, is to exercise against it the highest Despite imaginable. This Event therefore must and doth principally follow on the undue Application of the outward Tokens of Gods Favour and Pledges of Eternal Blessedness unto Men in their Sins, by those unto whom the Administration of them is supposed to be committed by Jesus Christ. And let none expect a Return of a Conversation becoming the Gospel among Christians, untill things are so ordered in the Church, as that none may flatter themselves with a supposed Interest in the Promises and Priviledges of the Gospel, who live not in a visible Subjection unto and Complyance with all the Precepts of it. But whilest all things are hudled together promiscuously, and there is no more required to make a Christian, than for him to be Born in such a Place or Nation, and do not oppose the Customs and Usages in Religion which are there Established; p. 470we must be content to bear the Evils of that Defection which the World groans under.

Thirdly; Great Examples of Persons exalted in Places of Eminency giving up themselves unto Boldness in a Course of Sinning, which have fallen out in all the latter Ages of the Church, have had a signal Influence into the Encrease and Furtherance of this Apostasie. Especially they have had so where the Persons giving such Examples have been such as pretend unto the Conduct of Religion; See Jerem. 23. 15. It cannot with any Modesty be denyed, but that the flagitious scandalous Lives of many Popes and other great Prelates of the Court of Rome, have hurried many into the very Depths of Atheisme, and countenanced Multitudes in a careless, voluptuous, sensual Course of Life. And if at any time a Man whose Wayes are made conspicuous by the Eminency of his Employment, being as it were at the Head of all the Religion that is publickly professed, and having the chief Conduct of it in his hand, as it is in the Papacy in many places, be vain in his Communication, prophane in his Principles, sensual in his Course of Life, negligent in the Duties of his Office, no p. 471way rebuking open Sins, but taking pleasure in them that doe them; it is incredible how soon an whole Age or Generation of professed Christians, will be influenced, corrupted, and debauched thereby. For what is the Family like to be, when the Stewards are such as the evil Servant described, Matth. 24. 48, 49, 50. As men are warned every day not to be wiser than their Teachers, but duly to obey their Guides, so they either cannot or will not for the most part see any Reason why they should be better than they, or walk in any other Paths than what they tread before them. When the Sons of Eli, the Sons and Successors of the High-Priest, actually exercising the Priests Office in their own Persons, gave the People an open Example of Prophaneness and Lewdness of Life, the Body of the Nation was quickly so far corrupted, as that the Judgements of God in the first Captivity of the Land ensued thereon. The World at present is so precipitate and headstrong in a Course of Sin, that the best Examples are not able in any measure to stemme the Torrents of it. But if in any Place, at any Time, Encouragements are given unto men by any eminent Examples in sinning, helping to remove p. 472the remaining Curbs of Fear, Shame, and Reputation, Impudence in sinning will arise unto an exorbitant and uncontroulable Outrage. Hereby then hath the Defection from Holiness complained of, been greatly promoted in all Ages; for few or none of them have wanted plenty of these Examples. Indeed the first visible Degeneracyes of Christianity, as they accompanyed so they were occasioned by the open Pride, Ambition, Strife, Contentions, and Conformity unto the World, that possessed the Minds and stained the Lives of far the greatest part of the Prelates and principal Leaders of the Church, after it came under the Protection of the Roman Empire, and men thought to purchase an Interest in the good things of Religion, or at least a Representation of them, by giving Power, Wealth and Honour, unto persons no way better than themselves, who had got the Name and Title of the Clergy, or Guides of the Church. For about these things they contended endlessely, to the shame of Christian Religion, and the utter Loss in the most of the true real power and vertue of it. And in following Ages as things grew worse and worse, the lewd and wicked Lives of Popes, Prelates and others, signalized p. 473unto the World by their Power and Dignity, did by their Examples insensibly bring about a publick Conformity unto their Vices, according as the Concurrence of Opportunity and Ability did enable men thereunto. Wherever therefore Persons shall fall within the Compass of the Ministry of the Church, or as Guides thereof are on that Account (on what Principles soever,) exalted unto places of Eminence or Dignity, whereby they are made Conspicuous and Observable, if they do not proportionably excell others in visible exemplary Holiness, at least, if they be not Unblameable in such a godly Conversation as truely expresseth the Grace of the Gospel, in Humility, Meekness, Contempt of the World, sensual Pleasures, and the Pride of Life, Zeal and Diligence in the Dispensation of the Word, it cannot be but that Apostasie from the Gospel, as to its Power and Holiness, will be kept up and promoted.

Fourthly; This Apostasie hath been very much promoted by Persecution. I mean not that Persecution which hath befallen the sincere constant Professors of Christianity from the avowed Enemies thereof, upon the Account of their Profession of it. This is p. 474so far from being any Cause or Occasion of a Defection from the Holiness of the Gospel, as that it hath been the peculiar Glory of our Religion, and a notable outward Means of the Encrease of it. So hath it been with respect unto the whole Doctrine of the Gospel in general, and so it is with respect unto any especial Branch or part it. It was the primitive Glory of Christian Religion, that it set out in the face of an universal Opposition from the whole World, and not onelyonly made good its Station, but encreased under the fiercest Persecutions, untill it had finished that glorious Conquest which it was designed unto. And not onelyonly did it preserve its Being, and enlarge its Extent under them, but they were Means also to preserve its Purity, and to exert its Power in the Hearts and Lives of its Professors. The Church never lost finally either Truth or Holiness by the violent Persecutions of its avowed Enemies. But I speak not of the Outrages committed on the flock of Christ by Wolves in their own Skins, but by such as have got on Sheeps-cloathing; for these things in whomsoever they are, proceed from the uncured wolvish Nature in persons on whom the Gospel hath not obtained its promised Efficacy; Isa. 11. 6, p. 4757, 8, 9. It is professing Christians persecuting one another, about some differences among themselves concerning their Apprehensions of spiritual things and Practice of Divine Worship, that I intend. And this hath been so great, especially in the latter Ages of the Church, that it is questionable whether there hath not greater Effusion of the Blood of Christians, Ruine of Families, and Devastation of Nations, been made by them who have professed the same Religion in General, than by all the Pagans in the World since the first Promulgation of it. He that shall impartially read the Gospel, will not be able to discern how it was possible, that any such things should ever fall out among those who pretend to avow it as their Rule and Guide, in any measure. For the whole Design, and all the Rules of it are so expressely contradictory unto any such practice, as that no Man who had not learned the contrary from the Event, could possibly conjecture that any persons could ever fall into it, without an antecedent Renunciation of the Gospel it self. But thus in process of time it did fall out unto the irreparable scandal and detriment of Christian Religion; and that so it would do, was fore-told. For p. 476the principal Design of the Book of the Revelations is, to foretell and delineate such an Apostate-state of the Church, as wherein the External Power prevailing in it, should persecute, destroy and kill those who would not comply in the Apostasie; for which reason together with Idolatry, that State is called Babylon. And we all know how it came to pass under the Power and Prevalency of the Roman Church. And we may observe, that upon the Destruction of Babylon it is said, that in her was found the Blood of the Prophets and Saints, and all that were slain on the Earth; Rev. 18. 24; that is, for the Gospel and the Profession thereof. Whoever therefore offereth Violence unto the Life of any on the Account of their Profession of the Gospel and Religion of Christ, be it under what pretense it will, he doth therein and so far joyn himself unto that Apostate-state which shall be destroyed. Our Lord Jesus Christ came to restore that Love of God which was departed from our Nature, and thereon that Love unto and among Mankind which the Law of Creation Originally required, and that advanced unto an higher degree of Worth and Excellency by an Addition of new Motives, Duties p. 477and Ends unto it; He came to save the Lives of Men and not to destroy them, to deliver them out of a state of Enmity and mutual Hatred, into that of Peace and Love. And can any sober man imagine, that the Hurting, Imprisoning, Fining, Banishing, Killing and destroying of Men for no other Reason or Cause in the World, but for Believing in Christ, and Worshipping of him according as they are invincibly convinced they ought to doe, is a good and due Representation of this Design of Christ? Nay, is it not evident that this Practice draws a Veil over the Glory of it, obscuring the principal attractive Beautyes of the Gospel, and teaching the World a Christian Religion, fierce, cruel, oppressive, vindictive, bloody, to the utter Exclusion of that which is so indeed. There is therefore no more expedient Course to draw off the Minds of Men from the due Consideration of one principal End of the Mediation of Christ, (which is to turn them from the Gospel, and to substitute another Gospel in the room thereof, which yet is not another, because it is none, whatever it pretends;) than for those who profess Christian Religion to persecute others of the same Profession for their Profession, pleading p. 478this to be a Duty of that Religion. Wherefore, when the Generality of Mankind, by what they heard and saw, were perswaded that this was the true Religion, namely, Variously to persecute and at length to destroy others, who professing it did yet in some things dissent from them in Power, they had lost the true Gospel, and the Benefits of it.

Besides, that Religion is alien from the Gospel, at least includes a notable Defection from it, whose avowed Profession doth not represent the Spirit, Graces, and Vertues of him who was its Author. Yea, Conformity unto him in all things is the summe and substance of that Obedience which it doth require. But in this way of External Force and Persecution, there seems to be an Appearance of the Spirit of Mahomet and Anti-Christ rather than our Lord Jesus Christ. And hereby are the Minds of men infected with false Notions and Apprehensions of the Nature of Christian Religion, which whilest they Conform themselves unto, they depart from the Glory and Power of it. It hath been sufficiently elsewhere evinced, how contrary also this Practice is to the most plain Rules and principal Ends of the Gospel. And when at any time there p. 479is this kind of Persecution prevailing among Christians, there is not so much as the form, face, or Appearance of Christianity left amongst men. All that Love, Charity, Peace, Meekness, Quietness, Condescension, Mercy, Compassion, Benignity, towards Mankind, which belong Essentially unto Christian Religion, are forced to give way to Wrath, Strife, Revenge, evil Surmizes, false Accusations, Tumults, Disorder, Force, Rapine, and every thing that is Evil. Whereas therefore this Course hath been steered in many places of the World, and yet continueth so to be, the Generality of Men must needs be much untaught the Truth of Religion thereby. For that kind of Profession thereof which is consistent with such Practises, is not directed in the least by the Gospel. And when the Minds of Men are hereby unframed, they are unsuited unto all other Evangelical Duties. Whatever Advantages any shall pretend to have by this Means accrueed unto the Truth (as they suppose) in some few Instances, yet as none can be so immodest as to deny but that it hath been a thousand times more subservient unto the Interests of Errour; so no pretended Advantage of Truth can countervail that Corruption of Christian p. 480Morality which hath been introduced and countenanced by it.

Fifthly; Want of Watchfulness against the Insinuation of National Vices, and the prevailing Sins of any present Age hath effectually promoted an Apostasie from Evangelical Holiness among the Generality of Christians. There are some Vices, Crimes, or Sins, that particular Nations, (on what Grounds I shall not now enquire,) are peculiarly enclined unto, which therefore abound in them. For it is evident what great Advantages those Vices must have on the Minds of men, and how easie it is to have their Practice imposed on them. All Men are continually encompassed with them in their Occasions, and commonness takes off the sense of their Guilt. That which would be looked on in one Nation as the greatest Debauchery of Humane Nature, is through Custom in another passed by without any Animadversion. Hence the Prevalency of the Gospel in any Nation may be measured by the Success it hath against known National Sins. If these are not in some good measure subdued by it, if the Minds of Men be not alienated from them and made watchfull against them, if their Guilt appear not naked without the Varnish p. 481or Veil put upon it by commonness or custom, whatever Profession is made of the Gospel, it is vain and useless. Thus the Apostle allows that there were National Sins prevalent among the Cretians, Tit. 1. 12, 13. One of themselves, a Prophet of their own said, The Cretians are alwayes Lyars, evil Beasts, slow Bellyes; this witness is true; Wherefore rebuke them sharply, that they may be sound in the Faith. Whatever their Profession were, if they were not delivered by the Gospel from the Power and Practice of these National Sins which they were so prone unto, they would not long be sound in the Faith, nor Fruitfull in Obedience. So among the Jews there was a peculiar kind of Stubbornness and Obstinacy above any other Nation under Heaven, which God complaineth of in their successive Generations from first to last, and which continueth to be their Characteristical Evil unto this Day. Hence Josiah was eminently commended, because his Heart was tender, 2 Chron. 34. 27. He was not under the power of the common Sin of that People, which indeed includes all other Evils whatever. It was a rare thing to find one of a tender heart among them.

And we may observe, (it being easily p. 482demonstrable,) that the great Apostasie which is at this day among the Nations which have received the Christian Religigion consists in a Degeneracy into those Customs, Manners, Humours, and course of Conversation which were common among them, and National before the entrance of Christianity. Set aside an outward Profession and Formality of Worship, and the Generality of Men in most Nations live as they did formerly, and are given up greatly unto those Vices which were prevalent among them in their Heathenism. A full Evidence this is, that the Power of Evangelical Truth is lost among them, the Efficacy thereof consisting in curing the Vices of Nature, and those Evils which men have been most habituated unto, as the Prophet at large declares; Isa. 11. 5, 6, 7, 8, 9.

Thus the Sin of this Nation hath been alwayes esteemed Sensuality of Life, in an Excess of Eating and Drinking, with the Consequents thereof. Hereunto of late hath been added Vanity in Apparel, with foolish, light, lascivious Modes and Dressings therein, and an immodest Boldness in Conversation among Men and Women. These were Corruption; which being borrowed from the Neighbour Nation, and p. 483grafted on Crab-stocks of our own, have brought forth the Fruit of Vanity and Pride in abundance. And it is the most manifest Evidence of a degenerate People when they are prone to naturalize the Vices of other Nations among them, but care not to imitate their Vertues if in any kind they do excell. But thus the Lust of the Eyes and the Pride of Life are joyned unto the Lusts of the Flesh, to give the World, (as opposite unto God,) a compleat Interest among us. It may be these things are restrained in some by contrary Vices, as Covetousness and an earnest Desire or Ambition to enrich a Family, and leave a Name amongst Men, a Vanity infused amongst Mankind from the great Design of the Builders of Babel, which was to make unto themselves a Name; Gen. 11. 4. This is but another way of the Exercise of the same Sin.

Now where Sins are thus National and common, it is Easier for Men to preserve themselves from the most raging Epidemical Disease, than from being in one degree or other tainted with the Infection of them. It is almost inexpressible how efficaciously they will insinuate themselves into the Minds and Lives of Men. They are so beset on p. 484every side with the Occasions of them, and Temptations unto them, they offer themselves continually with so many specious Pretences, as that there is no Security against them but by being encompassed with the whole Armour of God, a Matter that few understand or apply themselves unto. But it is not on any other Grounds or by any other Means for single Persons to hold out and prevail against a National Confederacy in Sin. For they who will not say a Confederacy to them, or in those things wherein an whole People shall say a Confederacy, must be contented to be for Signs and Wonders, to be despised and even hooted at; Isa. 8. 11, 12, 18. However it is apparent, that by them the general Apostasie we treat of, is visibly and openly promoted. Some are engaged in them by a corrupt Course of Education, and some are betrayed into the Entrances of them by Sloth, Negligence, and Security; some lose a Sense of their Guilt by their Commonness; some yield to the Arguments that are pleaded, if not in their justification, yet in their excuse, or for their extenuation; one way or other, Multitudes of all sorts are by them turned away from Gospel Obedience. Hence it is come to pass▪ that Christianity p. 485is (as unto Customs, Manners, Vanities, Vices, and Way of Conversation,) sunk down into Heathenisme; or prevalent National Sins have drowned the power, and left little but the outward Form of it in the World. And where it is so, the Life, Substance, and all the real Benefits of the Gospel are renounced. For it doth not design onelyonly to turn men in their outward Profession from dumb Idols to serve the living God, to change the Form and outward State of Religion, as the Roman Missionaries have made Conversions of the Indians, giving them New Images instead of their Old Idols, and New Saints for their former Zemes; but to turn men also from all Ʋngodliness and worldly Lusts, to live soberly, righteously and godly in this World. Where this is not effected, either the Gospel never really prevailed among men, or they are fallen away from it. And where men do ingage into a Profession of Religion disallowing and condemning such National Vanities, Vices and Customes, if they are publickly countenanced, they occasion particular Apostasies every day. This is that which on the one side and the other hath almost lost the Protestant Religion in some neighbour Nations. For not being able to p. 486hold out against those National Vanities and Vices which are publickly countenanced, they find no Relief unto their Minds but in a Renunciation of that Religion by which they are condemned. And this I look upon as the principal Means of that general Defection from Evangelical Holiness which prevails in most Nations: The Gospel comes upon a Nation as on a Wilderness or Forrest that is full of such Wood, Thorns and Bryars, as the Soyl of it self is peculiarly disposed to produce. These it cuts down to the ground, planting good and Noble Plants in their room, whereby the barren Wilderness becomes for a Season a fruitfull Field; But in process of time, if continual care and culture be not used about it, the Earth pours out of its own accord the Weeds and Briars which are Natural unto it. These springing up abundantly, choak the other Plants and usefull Herbs, whereby the fruitful Field is turned again into a Wilderness. There needs no more unto this Apostasie, but that National Vices for a time suppressed by the Power of the Word, should overgrow the Generality of any People, whereby the Graces of the Gospel will be certainly stifled and choaked.

p. 487Sixthly; Mistakes about the Beauty and Glory of Christian Religion have been no small Cause of Apostasie from its Power and Holiness. That it should have a Glory, somewhat that might render it Honourable in the Eyes and Esteem of Men was alwayes thought unquestionable, and it is certainly true; provided that we suppose those with whom we have to doe, have Eyes to see that Glory, and Minds enlightened to make a true Judgement of it. In complyance herewithall was Religion outwardly figured and represented among the Jews. And as the Apostle declares that the Worship of God in the Administration of the Gospel is truely glorious, and eminently so above what was to be found in the Administration of the Law; so Christian Religion is in it self truely honourable, and contains in it every thing that is so, in the Judgement of God and the rectified Reason of Mankind. But about the true Notion and Apprehension of that Glory and Honour which is proper unto Religion, and suited unto its Nature, men have fallen into many wofull Mistakes. For whereas it principally consists in the … internal Operations of the Holy Spirit, Renewing our Natures, Transforming us into the p. 488Image and Likeness of God, with the Fruits of his Grace in Righteousness and true Holiness, in a meek, humble, gracious Conversation, and the Performance of all Duties according to the Rule; few are able to discern Beauty or Glory or Honour in these things. But yet where there is not an Eye to discern them, the Gospel must of necessity be despised and abandoned, and somewhat else substituted in the room thereof. This therefore also proved a great furtherance of the general Apostasie, and continues an Efficacious Means of keeping Multitudes under the power of it unto this Day. For,

1. Through the Loss of spiritual Light, and Neglect of the Grace of God, things were come to that pass in the World, that those who had the Conduct of Religion saw no real Glory themselves in the things wherein all the Glory of the Religion taught and appointed in the Gospel doth consist. And they are but few that do so at this Day. Therefore the Profession that is made of them by any, is generally looked on as Hypocrisie mixed with a certain kind of Superstition, and is accordingly despised. Yea nothing is more contemptible in the World, than the possession and profession p. 489of those Wayes which are truely if not onelyonly Noble. Their View therefore being lost in the Eyes of the Leaders of the Church, it could not be expected that they should be instrumentul to open the Eyes of others, or carefull to instruct them how to look after what themselves did not discern.

2. They were fully satisfied, that there was in these things no Evidence of Glory unto the Eyes of the Generality of Mankind whereunto they thought it Wisdom to accommodate themselves and the Notions of Religion. Men naturally can see no more Beauty in the spiritual Powers of Christianity, than the Jews could see in the Person of Christ when they rejected him, because unto them he made no Appearance thereof; Isa. 53. 2. That Religion should be set off and represented as truely glorious and honourable in the Eyes of Men, they thought it incumbent on them to take Care. But leaving herein the Judgement of God, of Jesus Christ, and the Holy Spirit, as declared in the Scripture, they accommodated themselves unto the carnal Apprehensions of them with whom they had to doe, which were also suited unto their own. Wherefore, that this Glory of p. 490Religion consisted in a Ministry in the Church humble, holy, laborious, eminent in the Graces and Gifts of the Spirit, looking for no Honour or Respect but for their Works sake; in a Worship plain, unadorned, spiritual, whose Life and Excellency consists in the invisible, effectual Administrations of the Spirit of God, in Meekness, Self-denyal, Mortification of Sin, and the Fruits of Righteousness proceeding from the Grace of the Holy Ghost, they neither did apprehend themselves, nor could imagine that others would be of that Mind. For the World generally supposeth the direct contrary unto all these to be honourable and glorious. Things which have a pretense of Height and Gallantry of Spirit, a Religious Worship set off with such Ornaments and Modes as to affect the outward Senses, with somewhat that may give Satisfaction unto Lust and Conscience at the same time, are the things which unto the most are alone desireable. Wherefore, all Pretence unto the Power of Religion Dwindling away into an empty jejune Form and Appearance of it in Monkery, the supposed Glory of Christianity in the World issued in these three things.

(1.) The secular Pomp and Grandeur of p. 491the Rulers of the Church. This was designed to beget a Reverence unto their Persons and Offices, without which Religion it self would be despised. And it is easily conceivable how by this Means their Minds were drawn off from a due consideration of all those things which are truely honourable in them, and the Neglect whereof will be the loss of the Power of Religion in the most at any time. For when they had secured unto themselves that Honour, Respect, and Reverence, which they esteemed needfull unto the Glory of Religion, and found very suitable unto their own Desires and Ends, to what purpose should they trouble or perplex themselves with those hard Duties of Exemplary Mortification, Self-denyal, and painfull Labour in the Work of the Ministry, when the whole of what they aimed at, or needed, was prepared for them. And how corrupt a Spring of Apostasie brake forth hereon, hath been before declared.

(2.) A Pompous Ceremonious Worship, which began to be introduced by a Pretence of Outward Solemnity, and ended in plain Superstition and Idolatry. And hereby were the Minds of Men diverted and taken off from inquiring after that spiritual p. 492Exercise of the Graces and Gifts of the Spirit, wherein alone the Beauty of Evangelical Holiness doth consist.

(3.) In Works of Magnificence and Bounty, wherewith the Clergy were enriched, and the Consciences of Men pacified in a Course of Sin or an unholy Life. When the World was once perswaded, that in these things consisted the Glory and Beauty of Religion, and found them all readily complyant with their Lusts and Darkness, that real Holiness and Obedience which is required in the Gospel was every day more and more neglected and despised. Besides, it is not expressible, what wicked scandalous Practices in Pride, Ambition, Divisions and Contentions among the Leaders of the Church, did spring from and ensue on these Principles. Henceforward no small part of Ecclesiastical Story is taken up with fierce Contentions and Quarrels about the Preheminence, Dignities, Priviledges and Jurisdiction of the Prelates. Those who were wise and sober among the Heathen observed this Evil among Christians, reporting it as that whereby their Religion was debased and corrupted. Such is the Account given by Ammianus Marcellinus, of that bloody and scandalous Conflict between p. 493Damasus and Ʋrsicinus, whether of them should be Bishop of Rome, Lib. 27. Chap. 6.

Seventhly, During these Seasons, Sathan (as he will never be,) was not wanting unto his own Occasions and Advantages; And they are altogether ignorant of his Devices who discern him not at work even at present unto the same End and Purpose. Nor is it possible that in any Age, Time, or Place, the Glory of the Gospel should be abated, and the principal Endeavour therein not to belong to him. He is the Head and Leader of every Apostasie from God. Therein he began his Work in this World, and in the Promotion of it, he will finish it. And as he ingaged all his Power and Art against the Head of the Church, so by his total Defeat in that Attempt, wherein he made the clearest Discovery of his Pride and Malice against God, that it is possible for him to doe, he is not discouraged from pursuing the same Design against the whole Church it self. And the way now insisted on, hath been the chiefest Path that he hath beaten in his Course. For, from the very Entrance of Christianity he began to immix himself with all those Lusts of Men whereby a Defection p. 494from its power and purity might be set on foot and effected. And he engaged against it in both his Capacities, as a Lyon and as a Serpent; As a Lyon he stirred up, acted and animated all those bloody Persecutions whereby the Jews and Pagan World attempted for Three hundred years to exterminate the Christian Profession. But herein his Success was answerable to that of his Attempt against the Head of the Church, and ever will be so, by virtue of the Victory the Lord Christ had over him in the same kind of Conflict. The Force of the Devil and the World having been once fully broken and subdued by Christ, it shall never prevail in the issue against his Followers. Sathan in a Confederacy with the World may as a Lyon through Rage and Blood make a great bluster, and scatter the Churches of Christ for a Season, but prevail unto the Ruine of the Church in this way, he never did nor shall. And if at any time by National Devastations he do so far succeed as to expell the Gospel from any place or Countrey for a season, it shall be evident unto all that it shall turn greatly unto its Advantage in general, and in other places. Let not then any fear his bloody Fury as to the Interest of Christ and p. 495the Gospel in the World. As sure as he was conquered and triumphed over in the Cross of Christ, he shall finally be so in all such Attempts. Happy and blessed are they and shall they be, by whose Blood and Temporal Ruine his power at any time is or shall be broken. So I say it fell out in his first Attempt in this way against Christian Religion. For through the Efficacy of the Grace of Christ, and by virtue of the Victory obtained against him in his own Person, he was overcome by the Blood and Constancy of innumerable holy Souls, untill he was cast out of the Havens of the World, and an end was put unto his Rage. But in the mean time whilest this sworn Enemy of the Church made all this Bluster as a Lyon, and raised all these storms of Persecution, which the Minds of all the Professors of Christianity were intent upon and generally much fortified against, he was secretly at work as a Serpent also. Herein he secretly and gradually infected the Minds of many with Ambition, Worldliness, Superstition, and a Neglect of the Power and Simplicity of the Gospel. That this is his Work as a Serpent, our Apostle declares; 2 Cor. 11. 2, 3. And herein sometimes he transformed himself into an Angel of Light, p. 496as he speaks in that place; ver. 13, 14, 15. For he not onelyonly poysoned and enflamed the Lusts of Men, but drew them aside from the Gospel by Suggestions and Pretences of more Piety and Devotion, or at least of other outward Modes and Means of their Expression, than it did require. So did the Mystery of Iniquity work in the dayes of the Apostles themselves; 2 Thess. 2 7. He was at work secretly by Wayes and Means not easie to be discovered, to draw off the Minds of Men from Evangelical Truth and Holiness, by sowing the Seeds of that Ambition and Superstition which afterwards spread themselves over the Face of the whole visible Church. So was he the Spirit which animated the Apostasie which by various and insensible Degrees prevailed in the following Ages. Those who acted in it and promoted it, never knew any thing of the Design, but added one thing unto another, which gave it Encrease as Occasion was offered. But in him the Projection was designed, and regularly carryed on from the Beginning. Hence had it the Name of The Mystery of Iniquity, as being insinuated and promoted by such unsearchable Methods or Depths of Sathan, that those for the most part who were subservient to his p. 497Design, knew not what they did, though sufficiently warned in the Scripture of what he would do, and what should come to pass. Wherefore, being disappointed (as was said) in his Endeavours by outward Force and Persecution, (as he will ever be) leaving the Name, Power and Advantage of the Church unto them that professed Christianity, he made use of all the Darkness, Ignorance, Errours, Ambition and Lusts of Men, gradually to draw them from the Truth and Holiness of the Gospel. And he ceased not untill he had brought Christian Religion to be looked on as made up principally, if not onelyonly, of those things which by his Crafts and the Lusts of Men were introduced into it. So did he pursue his Work, almost undiscovered, untill the Generality of those who professed Christian Religion were given up to the Power of sensual Lusts on the one hand, or brought under the Power of Superstition on the other. All this he attempted, and in a great measure effected of his own Accord. But after that Men had voluntarily given up themselves unto his Delusions, rejecting the Truth and Holiness of the Gospel, as unto their Love to them, and Delight in them, God in his righteous Judgements gave p. 498them up unto his Power, to be infatuated by him, and hardened, to their Eternal Ruine. So the Apostle expresseth it; 2 Thess. 2. 11, 12. For this Cause God shall send them strong Delusions that they should believe a Lye; that they all might be damned who believed not the Truth, but had pleasure in Ʋnrighteousness. Thus was the Apostasie compleated under the Papacy. And by the same Artifices is Sathan still at work among us unto the same Ends and Purposes.

Moreover, Among the Occasions of the present Decay of Holiness and the Power of Christianity in the World, we may reckon the Scandal that hath been given by, or is justly taken at those who have professed the most strict Obedience unto the Rules of the Gospel. There is nothing difficult herein but onelyonly to choose out the most pregnant Instances in the Multitudes which offer themselves, to evidence this Occasion. Nor do I intend such Offences as some men will enviously seek after, and sometimes causelesly create, but such as are really given, and offer themselves unto the Consideration of all sorts of men. Of these I shall mention two onelyonly, which are the most obvious and extensive. And,

1. Offence hath been taken at the Divisions p. 499that have been among them, and continue so to be, with the Mannagement of them in an evil contentious Frame of Spirit. The Lord Christ hath declared and appointed, that the mutual Love of his Disciples should be the great Testimony of the Truth of his Doctrine, and the Sincerity of their Obedience. He hath also commanded them to be one in Heart, Mind, and Affections, praying for them also that so they might be. His Commands and Directions unto this Purpose are known unto all who know the Gospel, and so need not here to be repeated or insisted on. The Blessed Effects and Fruits of them were eminent for a Season among the Professors of the Gospel, and their mutual Love was a convincing Argument of the Truth, Efficacy and Holiness of the Doctrine which they did profess. For where there is Oneness and Love thereon, there is Peace, Order, Usefulness to Mankind, and every good Work; whereas the want of them is attended with Strife, Envy, Confusion, Disorder, and every evil work whatever. Some Divisions indeed happened among the primitive Christians, but were quickly healed by the Spirit of Apostolical Authority, and that Love which was yet prevalent p. 500among them. But afterwards all things grew worse, and the first visible Degeneracy of Christianity consisted in the Strifes, Divisions and Contentions of its Professors, especially of their Leaders. And these in no long process of Time proceeded unto that Excess, and were acted with such an evil Spirit of Pride, Ambition, Envy and Malice, that the very Heathens made themselves sport with their Contentions, and observed that there were no sort of Men in the World so Ready for them; and Implacable in them as the Christians of those dayes were. But when once one or other Party of them got into Power, and snatching that Sword of Force and Violence out of the hands of Pagans, which had been embrewed in the Blood of the Holy Martyrs, began in the pursuit of their Divisions to persecute one another, (which way carnal Men having tasted the sweetness and Advantage of, as that which gratifying their Envy, Malice and Ambition, doth also (as they suppose) secure all their Earthly Concerns, they would not foregoe, nor have so done untill it is become the Top-stone of many mens Religion,) it was meerly from the unspeakable Care and Mercy of God that they made not the Gospel an p. 501Abhorrence unto all Flesh. For who, not yet endued with that Light and Grace which might secure him from the power of such Temptations, could look on the fierce, devouring, bloody Contentions of its Professors, and that solely on its own account, and not suppose that it self proceeded from a spirit of Malice, Strife and Disorder? But the Truth and Faithfulness of God, preserved it against all the Oppositions of its Adversaries, and in the midst of the Treacheries of its avowed Friends. Thus was it in the Primitive Times, which as it was the first considerable stop unto the Progress of the Gospel, so it was one principal Cause of corrupting the Conversations of many, filling them with a Frame of spirit in all things directly opposite unto that of the Gospel. The Differences with their untoward Management which fell out among the first Reformers, was the chief Means that hindred their Work from an universal Success.

Is it much otherwise among the strictest sorts of Professors at this Day? Doe not some seem to aime at nothing more than to multiply and encrease Divisions, and to delight in nothing more than to Live and Dispute in the Flames of them? There is p. 502not the least different Apprehension of mens Minds about any thing in Religion, but such Persons suppose it a sufficient Ground to quarrel and contend about it for ever. By such Wayes and Means Scandals are given unto the World in its proneness unto Apostasie, and seeking Occasions for it, or Countenance unto it, which is its present posture. For these things are not done in a corner. Men who know nothing of the inward power and vertue of that Religion which is in such Professors as it is hoped, seeing and observing those other Distempers among them, are really alienated from all the Good they do profess; and not onelyonly so; but do from thence justifie and approve themselves in their Immorality and Prophaneness, as those which allow them a better Condition than such Wranglers can afford them. By this Means hath Religion lost much of that awfull Authority in the World whereby it oft-times put a Restraint on the Minds and Consciences of Men, who were never acted by its power. What are the Rules whereby we ought to walk under the Continuance of these Differences, and what are the best Means to put an Issue unto them, I have enquired in a Treatise unto that purpose. p. 503But it must be acknowledged, that for the most part, Attempts for the rebuking of these Distempers, the Reconciliation of Dissenters and the uniting of Professors, have been mannaged from such Principles, and in such a Frame of Spirit, as have heightned and encreased rather than allayed or diminished them.

2. Great Offence is given to the World by the Ʋselesness of Professors, and in that they are not what they ought to be, the common Good and Blessing of Mankind. There is a selfish Spirit on many of them, whence contenting themselves with Abstinence from known Sins, and the Performance of the Religious Duties of Divine Worship, they are of little or no use unto others. Some will be kinde, benigne, helpfull, good in some measure unto other men; but yet will and doe give undue Bounds and Limits unto their Actings in this kind. Their own Houshold, and the Houshold of Faith, according unto that measure which from Opinion or Prejudice they take of it, they will alone regard. As for Love, Condescension, Beniguity, Kindness, Readiness to help, assist and relieve all Mankind, yea the worst of Men as they have Opportunity, they understand them not; yea have p. 504many Pretences that they are not required of them. But if we are Christians, it is required of us to abound in Love towards all men; 1 Thess. 3. 12. and our doing Good unto all, being Usefull unto all, exercising Loving Kindness in the Earth towards all, is the principal way whereby we may express our sincere Obedience unto the Gospel. One Professor that is kind, benign, condescending, charitable, usefull, ready to become all things unto all men for their good, brings more Glory to the Gospel than an hundred who are looked on as those who live too much unto themselves. When the Old Saying was, Bonus vir Cajus Sejus, sed Malus quia Christianus; Such a one is a Good man, Evil onelyonly in this that he is a Christian; Religion did by such Convictions insensibly get ground amongst men. If the World cannot see that it hath any advantage by Professors, but hath Trouble on the other hand by the Hatred which it cannot but have of their Profession, it is no wonder if it desire to have no more to doe with them. Did men find that so soon as any gave themselves unto the strictest wayes of Profession, that therewithall they became benign, kind, mercifull, charitable, usefull and helpfull unto all Men, it p. 505could not but give an Honourable Reputation in their Minds unto that Religion which they do profess. But an Observation of a contrary Frame and Temper in such Persons, and of how little use they are in the World, must needs produce contrary Effects. By reason of such Miscarriages as these and others of an alike Nature, whereby some Professors are so far from adorning the Gospel of our Lord and Saviour Jesus Christ, as that they cast (what lyes in them) a Blemish and Reproach upon it, others are every day hardened in their Alienation from all its Concerns.

These few Instances have I given of the Means and Wayes whereby a general Apostasie from the Holy Precepts of the Gospel, as the Rule of our Obedience, hath been begun and carried on. Many others of an alike Nature might be added unto them; But it is to no purpose to insist long on the Nature of a Disease, when we find it to despise all possible Remedyes. Sovereign Grace yet remaineth, whereunto this State of things is referred.

And this Apostasie in its Measure and Proportion partakes of the Guilt of that prescribed in the Text which we made the Foundation of this Discourse. For therein p. 506also is Christ crucifyed afresh, and put unto open shame. For,

(1) All Persons who profess the Christian Religion, and yet are thus fallen off or alienated from its Holiness, do really renounce and foregoe the Commands of Christ, and those as enlivened by his Promises, for the pleasure and wages of Sin. And herein doe they openly declare and avow as the Judgement and Resolution of their Minds, That there is not that Excellency in his Precepts, nor that Goodness, Beauty, Desireablness or Satisfaction in Obedience unto them, or not that Assurance in his Promises, or Worth in the things promised, as that they ought to be preferred before the Course of the World and the Pleasures of Sin. Hence some Commands of the Gospel (and those of no small Importance unto the Furtherance of holy Obedience,) are neglected and cast from among the Generality of Christians. Such are the Commands for mutual Love, whereof there is scarce any shadow left in the World. For that Pretence of it which some seem to rest in, and plead for as satisfactory, in the Peaceable and (as they say) loving Converse of Persons in their Civil and Ecclesiastical Distributions, is no other than what is found among Mahometans p. 507and Pagans on the like Occasion, which as it is good and commendable so far as it proceeds from and is suited unto the Light of Nature, so it no way answers either in the Kind of it or in its Acts and Fruits, unto that Evangelical Love which the Lord Christ requires among his Disciples. That Watchfulness over one another with Love Care and Tenderness, those mutual Admonitions, Exhortations and Consolations which the Gospel so frequently and diligently prescribes unto us are not onelyonly neglected, but so far despised that the very Naming of such Duties is made a matter of scorn, as a Pretence of hypocritical preciseness. And no better Entertainment have many other of the Commands of Christ among the Generality of them that are called Christians. So do many, on all Accounts, openly profess in their Walkings and Conversation, that they see no cogent Reason why they should comply with him in his Commands. And it is not easily to be conceived how they can cast a greater Dishonour or Contempt upon him.

(2) By continuing in the outward Profession of Christianity, they do most falsely represent Christ and the Gospel unto the World, and thereby (what lyes in them) put p. 508him to open shame. For, pretending to yield Obedience unto him, and to place their Hope for Life and Blessedness in Him by the Gospel, they profess withall that he is a Person that will approve of such Wayes as they walk in, and his Gospel a Doctrine that gives countenance unto all manner of Licentiousness in Sin. Who would judge otherwise who had no knowledge of Him or It, but by the Representation that is made of them in the profligate Conversation of such Apostates. But this Argument I have elsewhere insisted on.