The Nature of Apostasy, Chapter 3
CHAP. III.
Apostasie from the Mystery, Truth or Doctrine of the Gospel. Proneness of Persons and Churches thereunto; proved by all sorts of Instances.
THere are three things in the Gospel which are as the Essentially constitutive parts of it: (1) The Mystery of its Doctrine, which is the Object of Faith. (2) The Holiness of its Precepts, which is the Matter of our Obedience. And (3) the Purity of its Institutions of Worship, which is the Trial of our Faith and Obedience, as to their Profession. With respect unto these we are to make our Enquiry, both as unto matter of Fact, and as unto the Reasons, Causes, and Occasions of it, in the Apostasie from them that is in the world. Instances hereof in every one of the particulars mentioned we shall find in our own dayes, and those both deplorable and of ill abode. But I shall not confine my self unto the present Age, nor unto what is done or come to pass among our selves; but consider things with respect unto the whole Course and Progress of Religion since the first Preaching and Declaration of the Gospel.
1. The Mystery of the Truth or Doctrine of the Gospel which is the Object of our Faith, is the Foundation of its Precepts and Institutions, of the Holiness it requireth, and of the Worship that it appointeth. Where this is forsaken, the others cannot be retained. Men may profess the Truth, and yet not yield Obedience unto it, Tit. 1. 16. 2 Tim. 3. 5. But without the real Belief of it, no man can be obedient as he ought. The Obedience which the Gospel requireth, is the Obedience of Faith, Rom. 1. 5. or being Obedient unto the Faith, Act. 6. 7. It is this Grace of God alone which teacheth men to deny all ungodliness and worldly lusts, to live soberly righteously and godly in this world, so as to find Acceptance with God therein, Tit. 2. 11, 12. Wherever therefore this is rejected, renounced, forsaken, declined from by any, so far as it is so, so far there is and will be an Apostasie from all other Concernments of the Gospel. This therefore we are to enquire into. And we shall find in our Enquiry that all sorts of Persons, all Churches are and alwayes have been exceedingly prone to turn aside from the Mystery and Truth of the Doctrine of the Gospel; that they have done so accordingly, and that those which are now in the World continue to be of the same Temper and Inclination. And as it will appear that no evil practices are indulged unto on this Supposition; so it is desireable that those who are secure in this matter on such Principles as wherewith they are satisfied, would not with too much severity reflect on them who cannot but be jealous over themselves and others. The great Apostle himself makes this the principal Ornament in the preparation of his Triumph upon the Success of his Ministry, That he had kept the Faith, 2 Tim. 4. 6, 7, 8. I am (saith he) ready to be offered, and the time of my departure is at hand, I have fought a good fight, I have finished my Course, I have kept the Faith, henceforth there is laid up for me a Crown of Righteousness, which the Lord the righteous Judge shall give me at that day. Of all that made way for that Triumphant Glory which he now had a Prospect of, he insists on this onelyonly in particular, that he had kept the Faith, which he did not doe without a severe Warfare and Conflict. So great a matter was that in his Esteem, which most suppose so common, so easie, that little Diligence or Watchfulness is required thereunto. And the frequent solemn Charges with pathetical Exhortations which he gives unto his Son Timothy to be carefull herein, manifest both the weight he laid upon it, the difficulty that was in it, and the danger of miscarriage wherewith it was attended; 1 Tim. 6. 20, 21. O Timothy, keep that which is committed to thy trust, avoiding profane and vain Bablings, and Oppositions of Science falsely so called; which some professing, have erred concerning the Faith. 2 Tim. 1. 13, 14. Hold fast the Form of sound words which thou hast heard of me, in Faith and Love, which is in Christ Jesus. That good thing which was committed unto thee, keep, by the Holy Ghost which dwelleth in us. And the same Apostle expressely mentions the proneness of some to relinquish the Truth of the Gospel; whom therefore he would have rebuked sharply, that they migbt be sound in the Faith, not giving heed to Fables and Comandments of men turning away from the Truth; Tit. 1. 13, 14. Neither would there be any need that some should earnestly contend for the Faith once delivered unto the Saints, Jude 3. but that others are very ready to corrupt it, and turn away from it.
Examples of this State and Event of things among all the Churches in the world, since the first Planting of them in and by the Doctrine of the Gospel, will give more Evidence unto the Truth of our Assertion, and a clear Account of that Matter of Fact whose Reasons and Causes we are to enquire into. And because I would confine my self unto the full Declaration of the Mystery of Christ, I shall not insist on the Church of the Jews under the Old Testament. But it is known unto all, how from their first Transgression in making the golden Calf, whereon as God complains they quickly, in a few dayes, turned out of the way, they were continually prone unto all sorts of Apostasie; And in the Issue, the Generality of them fell off from the Promise and Covenant of Abraham by their Unbelief, as the Apostle declares, Rom. 11. And it is to be feared, that the Appearance and Pretence of some Christian Churches unto better success, have this onelyonly Advantage, that their Wayes and Practices are not recorded by the Spirit of God as theirs were. But I shall not insist on that Instance.
Of all the Churches that are or ever were in the World, those gathered and planted by the Apostles themselves, had the greatest Advantage to know the Mystery and Truth of the Gospel, and the most forcible Reasons unto Constancy and Perseverance therein. Considering the Ability of their Teachers to reveal unto them the whole Counsel of God, with their Faithfulness in with-holding nothing that was profitable unto them; Act. 20; their Authority, as being sent immediately by Jesus Christ, and their absolute Infallibility in all that they delivered; a man would rationally think that there were no room, no pretence left for any to decline in the least from the Doctrine wherein they were instructed by them; nor any Advantage for Sathan or Seducers to practise upon them. There is no doubt but most of us suppose, that had we been so taught by the Apostles themselves, nothing could ever tempt us to doubt or waver; much less to relinquish any Truth wherein we were so instructed. But alas! this thought is not unlike the Apprehension of the rich Man in Hell, who judged that if one rose from the Dead to warn his Brethren, they would Repent and be Converted unto God. But as Abraham told him, if they would not believe Moses and the Prophets, neither would they believe should one rise from the dead; no more would we, if we be not constant and steadfast in the Doctrine of the Gospel as revealed in the Scripture, be so if we had been taught it by all the Apostles together. An Example of this proneness to relinquish Evangelical Principles we have in most of the Churches called and gathered by them, whose Faith and Practice is recorded in their writings.
The Church of Corinth was planted by the Apostle Paul, and watered by Apollos that great Evangelist; And none can question but that they were fully instructed by them in all the Principles of the Gospel; which is evident also from that Abundance of spiritual Gifts which above any other Church they had received. But yet within a few years, before the writing of his first Epistle unto them, which was not above five or six years at the most, many of them fell into that Fundamental Error of denying the Resurrection of the dead, whereby they wholly annihilated, (as the Apostle declares) the whole Death and Resurrection of Christ; rendering what seemed to remain of their Faith altogether vain, 1 Cor. 15. 13, 14, 15.
The Churches of the Galatians are yet a more pregnant Instance. Converted they were unto the Faith of Christ, and planted in their Church State by the Ministry of the same Apostle. And although he instructed them in the whole Counsel of God, yet it may be justly supposed that he laboured in nothing more than to establish them in the Knowledge and Faith of the Grace of God in Christ, and the free Justification of Believers by Faith in him or his Blood alone. For this he every where declareth to have been his principal Aim and Design in the whole Course of his Ministry. The Doctrine hereof they received with so much Joy and Satisfaction, that they valued the Apostle as an Angel of God, received him as Jesus Christ, and esteemed him above the Sight of their own eyes; Chap. 4. 14, 15. But yet after all this, upon a sudden, so as that he was surprized with it and amazed at it, they fell from the Doctrine of Grace and Justification by Faith alone, to seek after Righteousness as it were by the Works of the Law, Chap. 3. 1. O foolish Galatians, saith he, who hath bewitched you, that you should not obey the Truth, before whose Eyes Jesus Christ hath been evidently set forth crucified among you? Notwithstanding the evident Demonstrations of the Truth which they had received, and Experience of the Power of the Word, which he mentions vers. 2. yet all on a sudden they apostatized from it. And as the Foundation hereof lay in the uncured Folly and Vanity of their Minds, (as we shall see afterwards that it doth in all alike cases,) yet the strangeness of the Manner of it, that it should be so sudden, and it may be universal, makes him ask if there were not some strange fascination or spiritual Witchcraft in it. So have we seen Persons among our selves, who in a day or two have renounced all those Principles of Truth wherein they have been instructed, and embraced a Systeme of Notions diametrically opposite unto them; insomuch as some have supposed that there hath been a real diabolical Fascination in the Matter. Now this Apostasie of the Galatians was such, as the Apostle peremptorily declares that Christ and all the Benefits of his Death were renounced therein.
Wherefore, although we may be troubled at it and bewayl it, that sundry Persons are so ready to fall off from the same Truth in the same Manner, yet ought we not to think strange of it, or be moved by it; seeing that whole Churches called and instructed therein, and that particularly by the Apostle himself, did so fall in a short time after their first Plantation.
It is more than probable, that those who endeavoured to make a spoyl of the Colossians by Philosophy and vain deceit, after the Tradition of men, Chap. 2. 8. had no small success among them. And such things they were, wherewith they were attempted and beguiled, as took them off from holding the Head, turning them aside unto the curious Speculations of men vainly pufft up in their own fleshly minds, vers. 18, 19. Things of the like nature may be observed in most of the other Churches unto whom the Epistles are directed.
And in those unto particular Persons, as unto Timothy and Titus, he warns them of this Readiness of all sorts of Persons to Apostatize from the Truth, giving express Instances in some by Name who had done so themselves, and sedulously endeavoured the overthrow of the Faith of others. The Holy Apostle John lived to see more of these wofull turnings aside from the Truth, and Relinquishments of Evangelical Mysteries. Hence in his Epistle he gives an Account expressely of the Apostasies that were among Professors of the Gospel, of the Seducers, and their Pretences whereby it was promoted, warning Believers of the danger thereof, and of sundry Duties incumbent on them necessary to their Preservation: And the Epistle of Jude is written to the same purpose. It is known also how most of the Churches unto whom the Lord Jesus Christ granted the favour of his Visitation, wherein he tried and judged their State and Condition, their Stability in, and Declensions from the Truth, were found guilty by him as to some Degrees of Backsliding and Apostasie, for which they were severely reproved.
Certainly we can never enough admire the profound Negligence and Security of most Churches and Professors in the world, with respect unto a due Adherence unto the Mysteries and Truths of the Gospel. Some think that they have such a Priviledge, as that they can never decline from them, or mistake about them, nor have done so in the long Tract of Sixteen hundred years, although they have been plunged into all Manner of wickedness and carnal Security. Others are wanton and careless under their Profession, making …le difference between Truth and Error, or however suppose that it is no great Atchievement to abide in the Truth wherein they have been instructed. And these things have brought most Churches and Places under the Power of that Apostasie which shall afterwards be discovered. But if the Churches thus planted by the Apostles themselves were liable unto such Defections, and many of them did actually, at least for a season, fall away from most important Doctrines of the Gospel (from whence it may be they had never been recovered, if healing had not been timely applyed by Apostolical Authority and Wisdom,) can we who have not their Advantages, nor some of the Evidences of the Truth which they enjoyed, having all the same Causes of Apostasie inward and outward which they had to be tryed withall, expect that we shall be perserved, unless we watchfully and carefully attend unto all the Wayes and Means whereby we may so be. But these things will be spoken unto afterwards.
We may in the next place enquire, What was the State of the Churches after the ending and finishing of the Sacred Records, and the death of the Apostles, with all other Persons Divinely inspired? Here some would have us believe that all things were well, at least for a long season, and some that they are so to this very day. All that was believed and practised among them, must be esteemed almost as Sacred as the Gospel it self, and be made a part of the Rule of our Faith and Worship. It seems those very Churches which during the dayes of the Apostles and whilest they were under their Inspection, were so prone to mistakes, to follow their own Imaginations, or comply with the Inventions of others, yea in sundry Instances so as to Apostatize from the most important Doctrines of the Gospel, were all on a sudden, on no other Advantage but being delivered from Apostolical Care and Oversight, so changed, established, and confirmed, that they declined not in any thing from the Truth and Rule of the Gospel. For my part I pay as great a Respect and Reverence unto the Primitive Churches of the First, Second, and Third Centuries, as I think any man living can justly doe; But that they did in nothing decline from the Grace, Mystery, Truth, or Rule of the Gospel, that they gave no admittance unto vain Deceits after the Tradition of Men, and the Rudiments of the World, there are such Evidences unto the contrary, as none can believe it, but those who have a great Mind it should be so, and their Credulity at their disposal. I shall therefore briefly enquire what was foretold that would ensue among those Churches, and what came to pass accordingly.
The Apostle Paul tells the Elders of the Church of Ephesus that he knew that after his departure grievous Wolves would enter among them, not sparing the flock; Act. 20. 29. Though he compare them to devouring Wolves, yet are they not bloody Persecutors by external Force that he doth intend. For that Expression, shall enter in among you, denotes an Admission into the Society and Converse of the Church, under pretence of the same Profession of Religion. They are therefore Hereticks and Seducers who lay in wait to Deceive through various Sleights and cunning Craftiness, being not (whatever they pretended) really of the Church, not of the flock of Sheep, no not in Profession, but devouring Wolves. The same Persons are intended who by Peter are called false Teachers, such as should privily bring in damnable heresies, denying the Lord that bought them, 2 Pet. 2. 1. But the Apostle addes moreover in the next place; Also of your own selves shall men arise speaking perverse things, to draw away Disciples after them, vers. 30. I do not think that the Apostle in that Expression, Also of your own selves, intended precisely any of those who were then personally present with him, or at least it is not necessary that we should so judge; But some that were quickly to succeed in their room and Office, are intended. And all the perverse things which they would teach, being contradictory to the Doctrine of the Gospel, contained some degrees of Apostasie in them. That they prevailed in this Attempt, that the Church was leavened and infected by them, is evident from hence, that not long after that Church is charged by our Saviour to be fallen in sundry things from its first Purity, Rev. 2. 4, 5. So he assures Timothy, that the time would come, (and that speedily, as appears by the Prescription he makes for its prevention,) 2 Tim. 4. 1, 2. That men would not endure sound Doctrine, but after their own lusts should heap up to themselves Teachers, having itching ears, whereby they should be turned from the Truth, and turned unto Fables; vers. 3, 4. A plain Prediction of that Defection from Evangelical Truth and Purity which was to befall the Churches, and did so. And this with the danger of it he doth more vehemently urge, as from a Spirit of Prophesie; 1 Tim. 4. 1, 2. Now the Spirit speaketh expressely, that in the latter times some shall depart from the Faith, giving heed to seducing Spirits and Doctrines of Devils. By that Phrase of speech, The Spirit speaketh expressely, the Apostle understands not a plain distinct Revelation made thereof unto himself alone, but that the infallible Spirit of God whereby himself and the rest of the Apostles were guided, did every where testifie the same. It is an Expression not unlike that he useth, Acts 20. 24. The Holy Ghost witnesseth in every City; that is, in all places those who were Divinely inspired agreed on the same Prediction.
And I judge the Apostles did every where by joynt consent acquaint the Churches, that after the Gospel had been received and professed for a while, there would ensue a notable Apostasie from the Truth and Worship of it. So Jude tells them, vers. 17, 18. That the Apostles of our Lord Jesus Christ told them, that in the latter dayes there should be Mockers, who walk after their hearts lusts. This All the Apostles agreed in the Prediction of, and warned all the Churches concerning it. S. John expresseth it, 1 Epist. chap. 4. 3. This is that Spirit of Antichrist whereof you have heard that it should come. He speaks of the comeing of Antichrist, and therewithall an Apostasie from the Faith, as that which they had been fully instructed in. And the Apostle Paul mentioneth it as that which not onelyonly they were forewarned of, but also acquainted with some particulars concerning it, which it was not, it may be, convenient in those dayes to mention publickly for fear of Offence; There must (saith he) be a falling away, or an Apostasie from the Faith, under the leading of the Man of Sin; And, saith he, remember ye not that when I was yet with you, I told you these things, and now ye know what withholdeth, 2 Thess. 2. 3, 5, 6. He had both told them of the Apostasie, and also acquainted them with one particular about it, which he will not now mention. This being the great Testimony of the Spirit of God in those dayes, that the Visible Church should so fall away from the Faith; one of the cheif Wayes whereby Sathan brought it to pass, was by the advancing of a contrary Revelation and Principle, namely, That this or that Church, the Church of Rome for instance, was Infallible and Indefectible, and could never fall away from the Faith. By this Means he obliterated out of the Minds of Men the former Warnings given by the Spirit unto the Churches, so rendring them secure, defeating the Ends of the Prediction: For hereby he not onelyonly lead men insensibly into the greatest Apostasie, but taught them to adhere invincibly unto what they had done, and with the highest Confidence to justifie themselves therein. But all those and many other Warnings did the Holy Ghost give concerning the Defection from the Mystery of the Gospel, which the Churches would in succeeding times fall into, which being neglected by secure Professors whilest their Faith was weakened and undermined by innumerable Artifices, issued in their Apostasie. For these things being thus expressely foretold by the Spirit of God himself, we may briefly enquire into the Event of the Predictions mentioned, and whether indeed they came to pass or no?
An Account in general of the state of the Church after the dayes of the Apostles we have given us by Hegesippus, who lived in the next Age after them, as his words are recorded by Eusebius, lib. 3. cap. 20. Relating the Martyrdom of Simon the Son of Cleopas, he addes; Ʋnto these times the Church continued a pure and incorrupted Virgin; those who endeavoured to corrupt the Rule of saving Truth, where any such were, lying hid in obscurity. But after that the holy Company of the Apostles came to their several Ends, and that Generation was past who heard the Divine Wisdome with their own ears, a Conspiracy of wicked Error by the Seductions of those that taught strange Doctrines began to take place; and where none of the Apostles were remaining, they began to set up their Science falsely so called with open face, against the Preaching of the Truth. We have already seen that there were many Declensions in the dayes of the Apostles themselves; But as they were jealous over all the Churches with Godly Jealousie, (for having espoused them to one Husband, they took care to present them as a chaste Virgin unto Christ, (the words which Hegesippus alludes unto) and thereon watched against all Wayes and Means whereby as the Serpent beguiled Eve through his subtilty, least their Minds should be corrupted from the simplicity that is in Christ, by the teaching of other Doctrines than what they had received from them, as Paul speaks, 2 Cor. 11. 2, 3, 4.) so by their Wisdom, Diligence and Watchfulness, they were for the most part soon reduced from their Wandrings, and recovered from their Mistakes. Hence this holy Man pronounceth the Church a pure Virgin during the dayes of the Apostles and their Inspection, at least comparatively as to what ensued thereon. For immediately after he acknowledgeth that they were much corrupted and defiled, that is, fallen off from the simplicity that is in Christ, intending probably those very things wherein after-Ages made them their Example. For things quickly came unto that state in the world, and which yet with the most continueth therein, that men desire no greater Warranty for their Practice in Religion, than the shaddow or Appearance of any thing that was in use or prevailed among those Churches, though themselves therein went off evidently from the Simplicity that is in Christ.
This Account and unquestionable Testimony we have in general of the Accomplishment of the Predictions before mentioned concerning a Declension that was to ensue from the Power, Purity and Simplicity of the Gospel. But whatever is here intended, it must be looked on as the very Beginning and Entrance of the Apostasie that ensued, which can scarce be taken notice of in comparison of that Excess which it quickly proceeded unto. In particular, the parts of the Sacred Predictions mentioned, may be reduced unto four heads. (1.) Men from among themselves speaking perverse things. (2.) Grievous Wolves entring in, not sparing the Flock. (3.) Weariness, and not enduring of sound Doctrine, but turning the mind unto Fables, and from the Truth. (4.) A Gradual secret mysterious Work of a general Apostasie in the whole visible Church. And it might be easily demonstrated by Instances, how all these had their particular Accomplishment, untill the whole Apostasie foretold was formed and compleated. We may give some short remarks upon them all.
(1) It cannot be denyed, but that many of the principal Teachers in the first Ages of the Church after the Apostles, especially among those whose Writings remain unto Posterity, did in a Neglect of the Gospel and its Simplicity, embrace and teach sundry things perverse, curious, and contrary to the form of wholsome words committed unto them; whilest for any thing that appears, they were not so duely conversant in Evangelical Mysteries with Reverence and godly Fear, as it was their Duty to have been. It is known how instances hereof might be multiplyed out of the Writings of Justin Martyr, Irenaeus, Clemens, Origen, Tatianus, Athenagoras, Tertullian, Lactantius and others. But I shall not reflect with any Severity on their Names and Memories who continued to adhere unto the Fundamental Principles of Christian Religion, though what by curious Speculations, what by Philosophical Prejudices and Notions, by wrested Allegorical Expositions of Scripture, by Opinions openly false and contradictory to the Word of God, they much corrupted and debased the pure and holy Doctrine of Jesus and his Apostles.
(2) The grievous Wolves foretold of, who were to spoyl the Flock, I look on as Hereticks in their various Kinds. And on this Account it would seem to exceed all Belief, what multitudes and Sholes of all sorts of Persons fell off from the Mystery and Truth of the Gospel, after they had been declared unto them and professed by them; which is a full Confirmation of the Assertion before laid down. But they may in general be reduced unto two heads.
1. Of those who in a Regardlesness and Contempt of the Gospel which they had received and professed, fell away into foolish extravagant heathenish Imaginations, unintelligible endless fancies, for the most part (as is supposed) accompanyed with wicked Practices, whereby although they would retain the Name of Christians, they compleatly and absolutely fell off from Christ and his Gospel. Such were the Gnosticks in all their Branches, and under their several Appellations, Marcionites, Manichees, and others almost innumerable, with whose Names, Rise, Opinions, and Course of Lives, Epiphanius, Austin and Phylastrius have filled up their Catalogues. It may be said they were all of them Persons of so great Abominations that they deserve no consideration among such as own Christian Religion. But the greater the Abominations were which they fell into, the more wilde, senceless and wicked were their Imaginations, considering the multitudes of professed Christians which fell into them, the more effectual is the Testimony they give unto the Truth of our Assertion. For were there not an inexpressible proneness in the Minds of men, to relinquish the Mystery of the Gospel, was it not promoted by unutterable Folly and secret Enmity against the Truth, would it have been possible that so early in the Church, taking date immediately from the decease of the Apostles, such multitudes of professed Christians, should openly renounce those sacred Truths, for such noxious foolish Imaginations? These are they who are expressely prophesied of, that they should bring in damnable heresies, denying the Lord that bought them, bringing on themselves swift destruction; many following their pernicious wayes, by reason of whom the way of Truth was evil spoken of; 2 Pet. 2. 1, 2. For all their impious Opinions and practices were by the Heathen objected unto, and charged on Christian Religion, as is evident in Origens Reply to Celsus, among others; and so by reason of them the way of Truth was evil spoken of.
2. There was another sort of Heresies and so of real Apostasie from the Mystery of the Gospel, whose Authors and Followers yet pretended an Adherence unto and Profession thereof. And these may be reduced to two heads: (1) Concerning the Person, and (2) concerning the Grace of Christ. Of the first sort the principal and most prevalent was that of the Arrians, in denying his Deity; the latter that of the Pelagians in opposing his Satisfaction, Merit, and Grace. The first of these was poured out as a Flood from the mouth of the Old Serpent, and bare all before it like a Torrent; the latter insinuated it self as Poyson into the very Vitals of the Church. The first as a burning Fever carryed present Death with it and before it; the latter as a Gangrene or Hectical distemper insensibly consumed the vital Spirits of Religion. In the first we have a most wofull Evidence of the Instability of Professors, and their Readiness to forgoe the saving Mysteries of the Gospel. For in little more than half an Age after its first Rise, the generality of Christians in the world, Bishops, Priests and People fell under the Power of it, and in their publick Confessions renounced and denyed the true eternal Deity of the Son of God. For having obtained the Patronage of some Emperours, as Constantius and Valence, and the suffrage of innumerable Prelates, who joyntly promoted this Heresie by Force and Fraud; almost the whole world as to outward Profession was for a season lead into this Apostasie, wherein some whole Nations, (as the Goths and Vandals,) continued for sundry Ages afterward. And for the latter, or Pelagianisme, it secretly, subtilly and gradually so insinuated it self into the Minds of men, that for the Substance of it, it continues to be no small part of that Religion which the generality of Christians doe at this day profess, and is yet upon a prevalent progress in the World. This is the Second way of the Apostasie of Professors which was foretold by the Holy Ghost, which so came to pass as that the wounds which Christianity received thereby are not healed unto this day.
(3) Another way was, that men should grow weary of sound Doctrine, and not being able, for the Reasons afterwards to be insisted on, to endure it any longer, should hearken after Fables, and be turned away from the Truth. And this no less eminently came to pass than any of the former. About the third Century it was that Monkish Fables began to be broached in the world. And this sort of men, instead of the Doctrines of the Grace of God, of Justification by the Blood of Christ, of Faith and Repentance, of New Obedience and walking before God according to the Commands of Christ and Rule of the Gospel, which men grew weary of and could not well longer endure, filled their Minds, and satisfied their itching Ears, with stories of Dreams and Visions, of Angelical Perfection in themselves, of self-invented Devotions, of uncommanded Mortifications, and a thousand other foolish Superstitions. By such Fables were innumerable Souls turned from the Truth and Simplicity of the Gospel, thinking that in these things alone Religion consisted, despising the whole Doctrine of our Lord Jesus Christ and his Apostles in comparison of them. These are particularly prophesied of and declared, 1 Tim. 4. 1, 2, 3. By the Hypocrisie, and Lyes, fabulous Stories and Doctrines of Devils of this sort of men, the Body of the Christian people was so leavened and infected with the Belief of vain Delusions, and the Practice of foolish Superstitions, that little or nothing was left sound or wholsome among them.
(4) Lastly, the secret working of the Mystery of Iniquity, in, under, and by all these wayes and other Artifices innumerable, which the subtilty of Sathan, with the Vanity of the Minds and Lusts of the Hearts of Men made use of, wrought out that fatal Apostasie which the World groaned under and was ruined by, when it came unto its height in the Papacy. The Rise and Progress of this Catholick Defection, the Wayes, Means and Degrees of its Procedure, its successefull Advance in several Ages, have been so discovered and laid open by many, so far as the Nature of so mysterious a Work is capable of a Discovery in this World, that I shall not need to repeat here any Instance of it. In brief, the Doctrine of the Gospel was so depraved, and the Worship of it so far corrupted, that the Waters of the Sanctuary seemed like the River Jordan to run and issue in a Dead Sea, or like those of Aegypt, to be turned into Blood, that would yield no Refreshment unto the Souls of Men. So was that Prophetical Parable of our Saviour fulfilled; Luke 19. 12, 13, 14, 15, &c.
Before I proceed to particulars among our selves in this kind, I shall yet further confirm our Assertion in general, by the Consideration of the Second Venture (if I may so say,) that God gave the Gospel in the World, the Second Trial which he hath made of many Churches and Nations, and what hath been the Event and Success thereof.
During the season spoken of, the Church was driven into the Wilderness, as to its visible Profession, where it was secretly nourished by the Spirit and Word of God, and the few Witnesses unto the Truth which yet remained, prophesied in Sackcloth, ofttimes sealing their Testimony (whereby the World was disquieted and tormented) with their Blood. But when the time came that God would again graciously visit the remnant of his Inheritance, he stirred up, gifted, and enabled many faithful Servants of Christ, by whom the work of Reformation was successefully begun and carried on in many Nations and Churches. It is true, they arrived not therein at the Purity and Peace of the Apostolical Churches, nor was it by some of them absolutely aimed at. And this quickly manifested it self by the great differences that were among them both in Doctrine and Worship, whereon those mutual Contests and Divisions ensued, which proved the principal Means of obstructing the Progress of their whole Work, and continueth to do so to this very day. But a state of a blessed and usefull Recovery it was from that Apostasie into Errors, Heresies, Superstitions and Idolatries, which the whole professing Church of these parts of the World was fallen into. And many wayes did it manifest it self so to be.
For, (1) The Doctrine taught by them generally, was agreeable to the Scripture, which they strenuously vindicated from the Corruptions of the foregoing Apostasie, and the Worship of the Churches was freed from open Idolatry.
(2) The Consciences of men pressed harrased and distorted with innumerable vain Affrightments, Superstitions, foolish Imaginations, and false Opinions, whereby they were brought into bondage to their pretended Guides of all sorts, and forced unto Services under the Name of Religious Duties, merely subservient unto their carnal Interests, were set at liberty by the Truth, and directed into the wayes of Gospel Obedience.
(3) Multitudes had it given unto them on the behalf of Christ, not onelyonly to believe in him but also to suffer for him, so that no less numbers sealed their Testimony with their Blood, under the Power of those who undertook the Patronage of the present Apostasie, than did under the Rage of the Heathens at the first introduction of Christian Religion into the world.
(4) The Fruit which it hath brought forth in many Nations by the real Conversion of multitudes to God, their Edification and holy Obedience, their solid spiritual Consolation in Life and Death, with many other things, do give Testimony unto this Work that it was of God.
It cannot therefore be denyed, but that many Churches were by the Reformation brought into a state of Revalescency or Recovery from that mortal Disease they had been under the Power of. But all men know what Care and Diligence is required to attain perfect Health and Soundness in such a Condition, and to prevent a Relapse, which if it should fall out, the last Error would be worse than the first. It might therefore have been justly expected from them, and it was their Duty to have gone on in the work of Reformation untill they had come to a perfect Recovery of spiritual Health. But instead thereof things are so fallen out, by whose default God knows, that not onelyonly the work hath received little or no Improvement among themselves in the Encrease of Light, Truth and Holiness, nor been progressive or successefull in the world towards others, but also hath visibly and apparently lost its force, and gone backwards on all Accounts. Wherefore we have here also another sad Evidence of the proneness of men to foregoe the Truths of the Gospel, after they have been instructed in them. I shall instance onelyonly in the known Doctrines of the Reformed Churches, aiming especially at what is of late years fallen out among our selves, in a sort of men whom the preceding Generations were unacquainted withall, which I shall therefore insist on apart and by it self afterwards.
It is not unknown how ready many, yea multitudes are in all places to desert the whole Protestant Faith and Religion, casting themselves into the baffled prostituted Remainders of the old Apostasie. Every slight Occasion, every Temptation of Pleasure, Profit, Favour, Preferment, turns men unto the Papacy; and some run the same course merely to comply with the Vanity of their Minds in Curiosity, Novelty, and Conformity unto what is in fashion among men. Some fly unto it as a Sanctuary from Guilt, as that which tendereth more ready wayes for the Pacification of Conscience than that Faith and Repentance which the Gospel doth require. Some having lost the sence of all Religion in the pursuit of their Lusts, finding themselves uneasie in their Atheisme, or disadvantaged by the Reputation of it, take shelter in the Roman Dress. Some are really entangled and overcome by the power and subtilty of numerous Seducers, who lye in wait to deceive. By one way and Means or another, on Motives known to themselves and him who useth them as his Engines to subvert the Faith, many in all places fall off daily to the Papacy, and the old Superstition seems to be upon a new Advance, ready to receive another Edition in the world. Yea, it is to be feared, that there is in many places such a general Inclination unto a Defection, or such an Indifferency to all Religion, that multitudes want nothing but a Captain to conduct them back into Aegypt. For whereas they have lost all sence of the Power, Use, and Excellency of that Religion or Profession of Truth wherein they have been educated and instructed, and that by giving up themselves unto their Lusts and Pleasures, which will not fail to produce that cursed Effect, they either embrace the Roman Religion, to supply the place of that, no Religion which they had left unto themselves; or if they pretend to s…r to such a Pitch of Reason as to disown the vanity and folly of that Profession▪ and its inconsistency with all the Principles of free generous and rational Minds, they betake themselves for a while unto a kind of Sceptical Atheisme, which having given them a sorry talkative Entertainment for a little space, by debasing and corrupting their Minds, gives them up again unto what they did before despise. By such Means are the Numbers of Apostates multiplyed amongst us every day.
But there are yet other Instances of the proneness of Men in forgoing the Faith that the Church was retrived unto at the first Reformation. How great an Inroad hath been made on our first profession, at least an Alteration made therein, (whether for better or for worse the great Day will discover,) by that Systeme of Doctrines which from its Author, and for distinctions sake is called Arminianisme! I am not bound to believe what Polinburgh affirms in his Preface to the Second Part of Episcopius his works; namely, That the most of the Prelates and Learned men in England are of their way and Judgement, which as stated by Episcopius hath many Racovian Additions made unto what it was at first. Nay, I do believe that what he asserts is false and calumnious unto the Persons he intends. But yet I wish withall that too much countenance were not given by many unto his Insinuation.
A late Writer in a Treatise which he calls A sober and compassionate Enquiry, &c. among other things of the like nature, fancieth that some dislike the Church of England on the Account of its Doctrine. And this they doe as he farther supposeth, because it doth not so punctually agree with the Synod of Dort as they could wish. To evidence the unreasonableness hereof, he informs us, That no one Father or Writer of the Church, whether Greek or Latine, before St. Austins time agreed in Doctrine with the Determinations of that Synod. And as for St. Austin he was a devout Good man, but whose Piety was far more commendable than his Reason. And therefore rejects it with Indignation (as well he may) that a Novel Dutch Synod should prescribe Doctrine to the Church of England, and outweigh all Antiquity; and so closeth his Discourse with some unworthy Calumnies cast on the Divines of that Assembly, which were esteemed of the best that all the Reformed Churches of Europe (that of France alone excepted) could afford at that time.
But the Interest of the present Design which he had in hand, was more regarded in these Assertions than that of the Truth. It is but a pretence, that those whom he reflects upon do dislike the Doctrine of the Church of England. For look upon it as it is contained in the Articles of Religion, in the Books of Homelies, and declared in the Authenticated Writings of all the Learned Prelates and others for Sixty years after the Reformation, wherein the Doctrine taught, approved and confirmed in this Church, was testified unto all the world; and the generality of those reflected on by him, do sacredly adhere unto it. It is a Defection from this Doctrine that is by some complained of, and not the Doctrine it self. And how the Doctrine of the Person before mentioned, or of Curcelleus, of whose works Limburgh in his Preface unto them boasts, that they were so earnestly desired in England, can be brought into a consistency with that of this Church so confirmed and declared, will require a singular faculty in the Reconciliation of open multiplyed contradictions, and those in the most weighty points of Religion, to declare. Let but the Doctrine established at the first Reformation, as explained and declared in the Writings of the principal Persons who presided, lived and died in the Communion of this Church, which are the Measure of it in the judgement of all other Churches in the World, be continued and adhered unto, and there will be neither difference nor complaint in this Matter. For the Disputes which have been, and which it may be alwayes will be among Learned men, concerning some Abstruse and Philosophical Notions about the Order of the divine Decrees, Predetermination, the Nature of Humane Liberty, and the like innumerable, neither ever did or ever will much disturb the Peace of the Church. For as they are understood by very few, if by any at at all, so the Community of Christians are altogether unconcerned with them, either as to their Faith or Obedience. Differences about them will be ended at the last day, and it may be as to the great End of the Gospel, that is time enough.
But the pretence of this Author, that no one Father or Writer of the Church, Greek or Latine, before St. Austins time agreed with the Determination of the Synod of Dort, is of little importance in this Cause. For as I suppose he may not speak this absolutely on his own Trial and Experience, but rather on the suggestions of others, so it is no more than what is strongly pretended concerning the Doctrine of the Holy Trinity it self with respect unto the Determination and Declaration made of it at the Councel of Nice. And it were to be wished that too much countenance had not been given unto this Imagination, by Petavius and some others, whose Collections of ambiguous Expressions out of the ancient Writers of the Church, and Observations upon them, are highly boasted in by our present Photinians. And as it may be it will not be easie for this Author positively to declare what was the judgement of any one ancient Writer in all points of Christian Belief, especially in such as had not received an especial Discussion from Oppositions made unto them in their own dayes, or before them; so it is confessed by all, that an Allowance is to be given unto general Expressions of such Writers as seem occasionally to declare their present thoughts in any particular Doctrines, about which there had never been any Controversie in the Church. For the proper signification of words themselves, whereby men express their Minds, is never exactly stated, untill the things themselves which they would signifie, have been thoroughly discussed. Hence the same words have had various Uses and diverse Significations in several Ages. And by this Rule, whatever be supposed that none of the Ancients before Austin were of the same Mind with those who assembled at Dort, it may with more Truth be affirmed, that none of them were otherwise minded but Origen onelyonly, and those who were influenced by him, he being by many, on evident grounds, accused to have prepared the way and opened the door both unto Arianisme and Pelagianisme.
The Censure passed on Austin, namely, That his Piety was far more commendable than his Reason, is at least as novel as the Dutch Synod. For it is not the Commendation of his Piety, but the Disparagement of his Reason that is intended. And I must take the liberty to say, that either this Author hath not been much conversant in the Writings of this great and holy Person, or he is a very incompetent Judge of the rational Abilities of them in whose Writings he is conversant. This Confidence in pronouncing a Censure so contrary to the concurrent sence of the generality of Learned men of all sorts in the Church for Twelve hundred years, savours too much of Partiality and Prejudice. But it is some relief, that the Adversaries of the Truth with whom he had to doe, were never able to discover nor make advantage of the weakness of his Reason. It was sufficient for the work whereunto God designed him, which was not only to check and suppress the many Instances wherein sundry crafty Persons apostatized from the Truths of the Gospel, both in his own dayes and before; but also to give over the Light of Truth clearly discovered and strenuously vindicated, unto Posterity, for the Benefit of the Church in all Ages. Persons may freely despise the men of their present Contests, against whom they have all the Advantages which may prompt them thereunto; and they have so much countenance in casting contemptuous Reflections on the principal first Reformers, as not to think therein they invade the bounds of Christian Modesty. But what will be the Apology for their Confidence in such censures of the Rational Abilities of Austin, I cannot conjecture, though the Reason of it I can easily guess at. However it needeth not be much taken notice of, seeing a Censure somewhat more severe hath not long since been passed on St. Paul himself by a Writer of the same strain and judgement.
There is little Ground of Fear as I suppose, that a novel Dutch Synod, (as it is called) though consisting of Persons delegated from all the principal Reformed Churches of Europe, (that of France onelyonly excepted) should prescribe Doctrines to the Church of England; seeing in that Synod the Church of England did rather prescribe Doctrines to the Dutch, than receive any from them. For the Divines which had the preheminence of Suffrage and Authority in that Assembly, were those of the Church of England, sent thither by publick Authority to testifie the Doctrine of this Church, and to lead the Dutch into the same Confession with themselves.
But to return, it is to be feared that lest as Pelagianisme in its first Edition did secretly and gradually insinuate it self into the Animal and vital Spirits of the Body of the Church in those dayes, proving a Poyson unto it; so that under its new Varnish and gilding it will be received, untill it diffuse it self into the Veins and Vitals of the present Reformed Church-state in the World. This I know, that some pretending a Zeal for Holiness and Reformation of Life, do yet with a shamefull Partiality charge those Doctrines as a principal means of the Decay of Piety, which they cannot but know were generally believed and avowed then when Piety most flourished in this Nation. But this is part of that Entertainment which the Church of England meets with at this day from her degenerate Offspring. The Doctrine of all the ancient Bishops must be traduced as the Means of the Decay of Piety. And which encreaseth the wonder, it had not this Effect till it began to be publickly deserted and renounced. For whether they are the one the Cause of the other or no, yet there is a demonstrative Coincidence between the Originals of our visible Apostasie from Piety, and the Admission of these novel Opinions contrary to the Faith of the first Reformed Churches, and that they both bear the same date among us.
But there is yet a greater Abomination effectually taking place among us, to the utter Overthrow of the Faith of some, and the corrupting of the Minds of others from the Truth of the Gospel. This is the Leprosie of Socinianisme, which secretly enters into the Walls and Timber of the House, whence it will not be scraped out. It commenced in the world some time before the other spring of a partial Apostasie before mentioned. But for a good space it lay fermenting in some obscure places of Poland and the Countreys adjacent. When the Books and Writings of the Authors and Promoters of the Opinions called by that Name came once to be known and read in other places, they were continually all of them abundantly answered and confuted by Learned men of all sorts, so as it was justly hoped it would obtain no great success or progress in the world. But
Latius excisae serpit contagio gentis
Victores{que} suos natio victa premit.
The Vanity of the Minds of Men, their weariness of sound Doctrine which they will endure no longer whatever they embrace, have given it admission either in part or in whole, among multitudes who once professed the Faith of the Gospel. For whereas the whole Systeme of the Opinions of those men is but a Collection of such Errors as formerly perplexed the Church, and overthrew the Faith of many, the principal and most material of them may be referred unto two heads: (1) Photinianisme, and (2) Pelagianisme. Unto the first are referred their denyal of the Trinity, and consequently of the Divine Person and Incarnation of the Son of God. Under the latter, their Opposition unto the Satisfaction of Christ, the true Nature of his Priesthood and Sacrifice, Justification by Faith in his Blood, and the Imputation of his Righteousness, of the Efficacy of his Grace, and the Corruption of our Natures by the Fall, may be comprized. The denyal of the Resurrection of the same Bodies, the Eternity of the Punishment of the Damned in Hell, with other of their Imaginations, were also traduced from some of Old. The first part of their Heresie as yet takes no great place but onelyonly among themselves, the Doctrine opposite unto it being secured by Law, and the Interest of men thereon who have Advantage by the publick Profession. But yet it is to be feared, that the Coldness of many in asserting and defending those Fundamental Doctrines of the Gospel which they oppose, yea their Indifferency about them, and the horrid Notions with strange Expositions that some have embraced and do use concerning the Person of Christ, do proceed from some secret Influence on the Minds of Men which the venome of their Opinions and Sophistical Disputes have had upon them. And from a just improvement of their Sentiments have proceeded those bold Efforts of Atheistical Imaginations and Oppositions unto the Scripture, both the Letter and sence of it, which have of late been divulged in publick Writings, which being brought from the neighbour Nation, do find no slack entertainment by many among us.
But as to the latter branch of their Profession, or their Pelagianisme, it hath diffused it self among multitudes of Persons who were sometimes of another Perswasion, and have yet Engagements on them so to be. All that unreasonable Advancement of Reason in Matters of Religion which we have amongst us, the new Notions men have of the Satisfaction of Christ, pretending to the Acknowledgement of it, indeed destructive unto it, the noysome Conceptions of the little use of the Person of Christ in Religion beyond the Revelation and Confirmation of the Gospel; Doctrines of the Possibility yea Facility of yielding Acceptable Obedience unto all Evangelical Commands without the Aids of Effectual Grace; of the Powers and Incorruption of our Natures; of Justification by and upon our own Obedience; of the suitableness of all Gospel Mysteries to unrenewed Reason or an unsanctified Mind; of Regeneration as consisting only in the Reformation of our Lives; with a Rejection of all internal real Efficacy in converting Grace, and the Substitution of Morality in the room of Grace; with the denyal of any influences of Grace from Jesus Christ unto the Holiness of Truth; and many other Opinions wherewith men even pride themselves to the Contempt of the Doctrine received and established in the Reformed Churches of Old, are borrowed out of the Store-houses of their Imaginations, shall I say, or raked out of their Dunghill. And whither the Infection may diffuse it self, I know not; The Resurrection of the same Bodies substantially, the Subsistence and acting of the Soul in its separate state and Condition, the Eternity of Hell Torments, the Nature of Christs Sacerdotal Office as distinguished from his Regal, begin to be either questioned or very faintly defended amongst many. And many other noysome Opinions there are, about the Scriptures, the Nature of God, his Attributes and Decrees, the two Covenants, our Ʋnion with Christ, the Gifts and Operations of the Spirit, which some vent as pure Mysteries and Discoveries of Truth, and value themselves for being the Authors or Maintainers of them, that came all from the same Forge, or are Emanations from the same corrupt Fountain of Socinianisme.
We have as I suppose sufficiently demonstrated the Truth of what we before observed, concerning the Proneness and Readiness of Mankind to relinquish and fall off from the Mystery and Doctrine of the Gospel, after it hath been declared unto them, and received by them. Withall we have stated the Matter of Fact, namely, That such a Defection there hath been, and is in the world at this day; the Reasons and Causes whereof we are now to enquire into. OnelyOnly I must premise, That the principal Instance designed, and which is among our selves, I have referred to an especial Consideration by it self, wherein we shall enquire into the especial Reasons of it, which are superadded unto those more general, which equally respect Apostasies of this kind.