09. CHAPTER 8.

CHAPTER 8.

APOSTASY FROM THE HOLINESS OF THE GOSPEL; THE OCCASION AND CAUSE OF IT — OF THAT WHICH IS GRADUAL, ON THE PRETENSE OF SOMEWHAT ELSE IN ITS ROOM.

Secondly, there is a departure from the gospel with respect to the holiness of its precepts, which are to be the substance, as they are the rule, of our obedience. This type of apostasy is equally dangerous as the first, and similarly exposes the Son of God to open shame. In fact, a departure from the holiness of the gospel can be more dreadful and risky than a partial departure from its truth. As it is more pervasive and less noticed, it is typically harder to reverse, with most people under it being significantly hardened by the deceitfulness of sin. Moreover, its commonness has diminished the sense of its evil and danger. If a false doctrine against the gospel is propagated, it is likely that someone will notice it, refute it, and warn everyone about the associated danger. However, if the majority of the world indulges in sinful behaviours and pleasures, if people’s lifestyles and actions are as opposed to the gospel’s rules as darkness is to light, as long as they maintain order in their outward religious practices and identify as good Catholics, good Protestants, or similar, anyone who criticises these behaviours risks being labelled as irritable, overly strict, self-righteous, or even hypocritical.

Nevertheless, despite this bias in judgement or practice concerning these issues, it is generally agreed that it is possible for people to please God and be accepted by Him, even if they have many misconceptions or errors about spiritual matters. However, no one argues that someone who lives and dies unrepentantly in any sin, against the gospel’s rule of holiness, can attain salvation. To claim that people can live in, and habitually commit any known sin, without resisting it, striving for repentance, and attempting its mortification, is essentially the same as openly trying to overthrow Christianity. For these and various other reasons, this latter kind of apostasy, from the holiness of the gospel, is at least as dangerous, and as much to be resisted and opposed, as the first kind, which is from the mystery and doctrine of the gospel. It’s also something that people in general should be more strongly warned about, as they’re more prone to this kind of apostasy than to the other. We link these two types of apostasy not only because they both lead to the same result, namely the ruin of people’s souls and the dishonour of Christ, but also because we’ve been forewarned that they will both appear in the world during the "last days." Regardless of how the "last days" mentioned in the Bible are interpreted - whether they refer to the end times of the world and religion in general, or of specific churches that people may belong to - it’s clear that they have arrived for us. Therefore, the danger and duty outlined in these pre-warnings are very relevant to us. The apostle Paul speaks of the first type of apostasy in 1 Timothy 4:1, saying, "The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons." I have no doubt that this prophecy was remarkably fulfilled in the Papacy, and I’m convinced that the Holy Spirit was specifically referring to those principles and practices that a learned person from our country has revealed, under the title of "The Apostasy of the Latter Times." However, we’re also finding, through painful and almost daily experience, that this prophecy is relevant to us and the times we’re living in. The appearance and onset of the kind of apostasy we’re now discussing is similarly predicted in 2 Timothy 3:1-5. The essence of what the apostle there tells us is that in these "last days," people, while outwardly professing the gospel, will surrender themselves to the pursuit of the basest desires and commit the most abhorrent sins. We fear that this prediction is also being fulfilled.

Even though these trends are harmful and dangerous, both in their own nature and in their implications, especially as they occur together and jointly assault the honour of Christ and the salvation of those professing the gospel, the prophecy of them and the early warning about them can be beneficial to those who are sincere and upright, if they take it to heart. Because:

If this dual catastrophic apostasy is pressing upon us, in our era, which can be considered the "end times," we should certainly be on our guard, so that we’re not caught off guard or overwhelmed by it. How then should we "live out our time as foreigners here in reverent fear!" This was the advice of someone whose overconfidence almost led to his downfall. It’s certainly not a time for anyone who intends, or even just hopes, to be saved from this deadly evil, to be carefree and complacent. Nonetheless, none of us can claim that we weren’t warned of our peril, or called upon to exercise the caution and vigilance, the care and diligence, and the earnestness for divine help and assistance, that our situation demands and which will lead to deliverance and safety. And, -

If we’re committed to our own duties, we don’t need to be overly concerned or "disturbed" when we see these things happening. The current state of religion in the world might terrify some or at least fill them with awe. If things continue this way, they might worry that Christianity could eventually lose all its beauty and glory. However, all these events have been precisely predicted, which diminishes the shock factor when they actually occur. In fact, given that our faith is rooted in the Scripture and based on the infallibility of its prophecies, seeing these predictions come true can strengthen our faith. If we didn’t see these prophecies fulfilled, especially when it’s clear from other signs that we’re living in the "last days," it would be more disturbing. You can see this in Matthew 24:9-13; Matthew 24:25; Acts 20:29-30; 2 Thessalonians 2:3; 1 Timothy 4:1-3; 2 Timothy 3:1-5. In fact, it’s highly dangerous to believe that churches – this church, that church, or any church – aren’t susceptible to these declines, deteriorations, and apostasies, or that anyone within them can be safeguarded from these without utmost care and diligence in using the means intended for their preservation. When the Jews had such misguided confidence regarding their temple and worship, God often reminded them to look at what had happened to Shiloh, assuring them that what happened once could happen again. We know what happened to the first Christian churches and how quickly they declined (as stated in Revelation 2:4-5; Revelation 3:1-3; Revelation 3:14-17). We can learn from them how futile all the claims of external privileges and exemptions are. For indeed, "unless we repent, we will all likewise perish." The topic we will now explore is the nature, causes, and circumstances of that apostasy or departure from the holiness of the gospel, in churches and by individuals, which has been predicted to occur in the "last days" and has indeed transpired as such. We will consider both the general apostasy of this kind that occurred in earlier eras, primarily under the influence of the Roman Catholic Church, and the current widespread apostasy happening through various ways and means. Before we delve into this, there are a few points to bear in mind: The gospel doctrine is a doctrine of holiness. It teaches, requires, and commands holiness; its mysteries and grace guide us towards it; its commandments call for it, and the supreme example of its author, as presented to us, mandates it. It does not present holiness as something merely suitable or somehow necessary for us, but as something without which we can’t have any share in its promises. No unholy person can expect any benefit from the gospel, either now or in the future. When all things come to their ultimate end and are subject to eternal judgement according to the gospel, all other pleas and excuses will completely and permanently fail those who are "workers of iniquity," as Matthew 7:22-23 states. The holiness that the gospel calls for is of a different nature and kind than what any other doctrine or method of instruction demands. The law of nature continues to propose to us many important duties towards God, ourselves, and others; the written law is an exact representation of all those moral duties required of us in the state in which we were created. However, the gospel demands a holiness that, although it encompasses these things within the scope of its law and order, is of a different kind (for various reasons) than what is required by those laws, in the way they require it. Gospel holiness arises from different principles, operates on another formal reason and motives, and has different essential properties, acts, duties, and ends than the obedience required by those laws. This was thoroughly demonstrated in our discussion of the nature and necessity of gospel holiness, so it doesn’t need to be revisited here.

Alongside the light and doctrine of the gospel, or its preaching, there’s an administration of the Spirit, to convince people of sin, righteousness, and judgment. God has promised this (Isaiah 59:21), and Christ accomplishes this wherever the word is properly dispensed according to His will (John 16:7-11). By this, people are driven to profess this holiness and express it in outward duties. All the religion in the world that holds any truth and reality is an effect of the word and Spirit of Christ. Many people throughout history have been made truly holy by this, and many remain so. We believe that these people will never completely fall away from it, but will be preserved by the power of God through faith for salvation. However, even they can decline in their degree of holiness and its fruitfulness; and in every such decline, there’s a partial apostasy and much dishonour to Jesus Christ. In that condition, no one can be certain that it won’t ultimately be total and destructive to their soul. This was the case with those churches and people whom Jesus charged with having lost their initial faith and love, and whom He advised to remember how far they’ve fallen and to repent. Primarily for their sake, so that Christ and the gospel aren’t dishonoured by them, nor their eternal interests jeopardised, and those who are making progress towards the same condition through the use of means, the following cautions and warnings are prepared. Others have only arrived at a profession of this holiness through inward convictions and outward duties. Although they have not yet reached a full embrace of its power and conformity to its rule, they’re on the path to achieving it. People like this can, for various reasons, first decline in their profession and duties, and later completely fall away from them into the overt service of sin and the world.

************** This is also true for churches. At their inception, they were established in a pure and holy state regarding the doctrine, professed holiness, and worship of the gospel. They were all founded as noble vines, completely of a right seed, even if they later deviate and become "the degenerate plant of a strange vine." They can lose this order and beauty, part ways with truth, decline in holiness, and the faithful city can thereby become corrupt. How this has happened; how Christianity has lost its glory, power, and effectiveness in the world; how the blessing it brought to nations has been lost and forfeited, and by what means - these will be declared in some key examples. When this holiness is professed, and its power is demonstrated in its fruits, then and only then is Christ glorified and honoured in the world. True, there are other things that contribute to the glory that our Lord and King demands from us - such as the profession of the truth and observance of the gospel worship - but if these things are divorced and separated (as they can be) from holy obedience, they do not in any way enhance the glory of Christ. However, when churches and individuals professing the gospel are transformed and renewed into the image of God; when their hearts are purified internally, and their lives made fruitful externally; when they are universally guided by a spirit of peace, love, meekness, kindness, self-denial, heavenly-mindedness, and are fruitful in good deeds - in which things and others of a similar nature this holiness is embodied - then they make an accurate representation of the gospel and its Author in the world; then they demonstrate the power, purity, and effectiveness of his doctrine and grace, thereby glorifying him. In this, he "sees the labour of his soul and is satisfied"; this is "his portion and his inheritance" in this world. But when the opposite occurs, when people and churches, who are called by his name and profess his authority while expecting mercy and eternal happiness from him, fall short of this holiness and walk in ways contrary to it, there is the holy Son of God being "crucified afresh, and put to an open shame." With these things stated, we can now consider what was previously proposed. Today, there is a clear and shameful departure from the holiness of the gospel among the majority of people who are called Christians. It is worth investigating the reasons behind this apostasy and finding ways to prevent it or at least preserve certain individuals from its guilt and the resulting consequences. If anyone believes that there is no such apostasy in the world, and that the current state of affairs in Europe and among ourselves accurately represents the gospel, and that the things we continually witness among the majority of Christians are the true effects of our religious doctrine and principles, I won’t argue with them, as long as they step aside and don’t impede our progress.

Now, the apostasy from gospel holiness, or obedient following of the teachings, comes in two forms. Some deviate from it formally, while others deviate in terms of its substance. The first group promotes a different kind of obedience, engaging in a different set of duties, or the same duties with different underlying principles and motives than what the gospel requires. Many people in the world are like this. They claim to be strict in certain duties and multiply others, or at least give the appearance of doing so. However, it is difficult to see how their actions relate to evangelical holiness if its nature depends on evangelical principles and objectives. Others openly and visibly fall into a sinful, worldly, and wicked lifestyle. This is the apostasy that the Christian world currently suffers from, and it is likely to invite God’s judgments upon it. The mere profession of piety is greatly diminished, and in fact, mocked by many. Duties of holiness, maintaining a righteous lifestyle, and engaging in edifying communication are not only neglected but ridiculed as well. In many places, it is a fruitless endeavor to seek true Christianity among Christians, and the decline appears to be worsening every day. It is primarily this latter form of apostasy that I am concerned with, as it has universal significance. However, I will not entirely ignore the former either, as it is equally harmful to many individuals, despite its deceptive justifications. Therefore, I will first provide some examples of people’s departure from the holy path of gospel obedience into self-devised paths of supposed duties, and then address the reasons behind their dislike of the traditional and virtuous way. The first and most prominent example of this kind is provided by the Roman Catholics. They boast excessively about holiness, associating it with their church and considering its sanctity as evidence of its truth. However, due to the openly evident wicked and immoral lives led by many of their people, including several of their leaders and guides, they resort to defending their claim by relying solely on their devotees or those who dedicate themselves through vows to more rigorous religious practices than what others achieve or are obligated to follow. Within the Roman Catholic context, these individuals alone have acquired the title and reputation of being "Religious." The specific details of their way of life, their devotional practices, the diverse duties they bind themselves to, and the manner in which they carry them out are widely known, and I shall assume this knowledge and pass over them. Many have already exposed the emptiness, superstition, and hypocrisy inherent in their entire external lifestyle, even though they should not judge the hearts, minds, and overall condition of individuals unless they are revealed through their actions. I will only demonstrate that what they claim to possess at best (despite boasting that it not only fulfills but exceeds God’s requirements) is not the holiness or obedience prescribed in the gospel, but rather something substituted in its place and consequently in opposition to it. And

It lacks the clear evidence of spiritual freedom and liberty that accompanies gospel holiness in all its duties. The initial impact of truth on our minds is to "set us free" (John 8:32). It serves as the foundation of all holiness, enlarging the mind and spirit towards it, which is why it is referred to as "the holiness of truth" (Ephesians 4:24). It is said, "Where the Spirit of the Lord is, there is liberty" (2 Corinthians 3:17). By nature, people are "slaves to sin," willingly surrendering themselves to fulfill its desires and commands, while being "free from righteousness." However, when the Holy Spirit works with the truth, individuals are "set free from sin and become servants of God, resulting in holiness" (Romans 6:20; Romans 6:22). It is also stated that all believers "have not received the spirit of bondage again to fear, but the Spirit of adoption, by whom they cry out, ’Abba, Father’" (Romans 8:15), and not "the spirit of fear, but of power and of love and of a sound mind" (2 Timothy 1:7). These testimonies convey that through God’s grace, believers’ hearts are enlarged, freed, and made willing to embrace all gospel obedience, walking in it and performing its duties willingly, cheerfully, and freely, without the fear and dread resulting from the power of the law. They are not held in scrupulous bondage to outward duties and their manner of performance but engage in all things with joy and freedom. By the Spirit of adoption, they possess both a reverential fear as children and a gracious inclination towards obedience.

However, in the Roman Catholic practice of devotion and their multitude of external religious duties, which they boast of as their special sanctity, there are clear indications of a servile bondage or slavish disposition. They are compelled to bind themselves and be bound to these duties by specific vows. In observing these vows, they no longer act as their own masters or as those who are "sui juris," but are subject to the coercive discipline of others and face external punishment in case of failure. Those who serve men in religious duties are not God’s freemen, nor do they have Christ as their Lord if they serve another. The foundation of all these duties, which obligates them to perform them, are vows that are not required by God or our Lord Jesus Christ in the gospel. The primary consideration in their strict adherence to these vows is obedience to those who oversee them. It is evident how inconsistent this approach is with the spiritual freedom and liberty of mind that invariably accompanies true gospel holiness. Furthermore, the belief in merit, which not only accompanies their practices but also motivates them, renders them servile in all they do. They are aware that everything done in the pursuit of merit must not only be tested for sincerity but meticulously scrutinized to determine its worth. This completely undermines the liberty in obedience that the gospel demands. Similarly, the tormenting conviction they experience—namely, that they have no grounds for confidence or assurance of being accepted by God in the present or attaining blessed communion with Him in the future—forces them to act out of a "spirit of fear" rather than "power and a sound mind" in all their duties. Their duties and obedience are governed not by the gospel but by a system of self-constructed laws and regulations that they have devised. Some follow the rule of Benedict, others of Francis, Dominic, Ignatius, and so on. This completely removes their endeavors from any connection to gospel holiness. The essential nature of gospel holiness lies in its conformity to the rule of the gospel itself and compliance with God’s revealed will. However, they multiply unrequired duties, and their devotion and sanctity largely revolve around practices that they have invented themselves, without any scriptural command or precept. The very foundation of their actions is based on vows that fall into this category. In a similar situation, Jesus reproached the Pharisees for their additional duties that went beyond the commandments of the Word. He showed them how they rendered the commandment of God void through their traditions and how their worship was in vain as they taught doctrines that were merely human commandments (Matthew 15:6; Matthew 15:9). When they took offense at Jesus’ rejection of one of their newly imposed duties, he responded by stating that "every plant that my heavenly Father has not planted will be rooted up" (Matthew 15:13), thereby completely rejecting all the religious duties they had devised through their own rules. The devotion of Roman Catholics is no better in this regard. They are plants that have been cultivated by human hands and will be uprooted and thrown into the fire accordingly. No matter how numerous the false invented religious duties may be or how meticulous or severe their performance may appear, they serve no other purpose than to divert people’s minds from the obedience that the gospel requires.

Everything prescribed by the leaders of this devotion and practiced by its followers can be done and observed without having faith in Christ or experiencing His love for our souls. The obedience required by the gospel is rooted in faith alone; it will not grow on any other foundation. The primary motivation for this obedience is the love of Christ, which compels us to act. However, is there anything in their instructions that necessitates these things? Can’t people rise at midnight to recite numerous prayers, go barefoot, wear sackcloth, abstain from meat during specific times or always, submit to self-imposed or externally imposed disciplines, or endure extreme and, frankly, absurd hardships like standing on a pillar continuously or carrying heavy logs of wood on their shoulders throughout the day, as the Egyptian monks are told or rumored to have done, all without possessing the slightest trace of saving faith or love? False religions throughout history have always had individuals who sought to impress others with these self-inflicted sufferings and mortifications. In fact, the devotions practiced by the Banians far surpass whatever the Roman Catholics claim to engage in. Their entire conduct is tainted and corrupted by the arrogant belief in merit and supererogation, which makes it completely detached from the gospel. It is not my current objective to argue against these beliefs. It has already been extensively demonstrated (and can be done so again if necessary) that they undermine the essence of the covenant of grace, are detrimental to the significance of Christ’s blood and mediation, and fundamentally contradict the principles of the gospel. Therefore, as these proud notions fuel their entire practice, it is not within the scope of the gospel.

Additionally, we must consider the blatant superstition, and even idolatry, that permeates most of their devotions. This is not the least of their transgressions in these matters and is sufficient to invalidate all their other actions.

Hence, despite their claims of sanctity and a more stringent commitment to obedient duties than others, it is evident that even the most exemplary among them have deviated from the holiness prescribed by the gospel, replacing it with their own self-conceived obedience.

II. Furthermore, there are others who limit their entire obedience to morality and ridicule anything that is advocated as going beyond it or surpassing it, dismissing it as "enthusiastic foolishness." The truth is, if those individuals who argue for the necessity of both gospel grace and holiness, which goes beyond mere morality, truly understand one another, and if they do not intend slightly different aspects under varied expressions and diverse approaches, then they do not share the same religious beliefs. However, if they simply misunderstand each other’s meanings and differ only in the manner of conveying the same truth, then I believe those who follow and adhere to the way in which these matters are taught in Scripture navigate the safest path and avoid causing unnecessary offense, rather than those who tailor their discourse to align with the language of pagan philosophers. Nevertheless, it appears that there is indeed a genuine difference, and the principles upon which individuals proceed in these matters contradict one another. Some plainly assert that the entirety of gospel obedience consists solely in the practice of moral virtue, which they define in a manner that excludes evangelical grace. Others view this as a clear deviation from and avoidance of gospel holiness. It is unquestionably true that the performance of all moral duties in an evangelical manner—that is, with the power of Christ’s grace, unto the glory of God through Him—is an essential part of gospel obedience. And those who, under the guise of grace or anything else, neglect the cultivation of moral virtues or the fulfillment of moral duties, are disobedient to the gospel and its teachings. Some individuals fail to realize how they diminish their own credibility when they accuse others of opposing morality or moral virtue, while setting up an imagined form of holiness in its place. The individuals they defame not only have their consciences as immediate witnesses, absolving them from any guilt in this regard, but anyone with a sense of fairness, based on their understanding of their doctrine and observation of their conduct, can testify to their innocence.

"But is it not the case, then, that people condemn morality, considering it untrustworthy and deceiving those who rely on it?" I reply, they do so when it is presented (as done by some) as the entirety of religion, and when it is imposed as a substitute for evangelical grace and holiness by others. They understand moral virtue, as it has always been understood until recently, to refer to natural integrity or a way of life that conforms to the principles of human nature and is considered beneficial and commendable among people. However, it is possible for individuals to do what is morally good without doing anything that is acceptable to God. They may perform such actions not out of love for God above all else, but out of self-interest. Hence, they criticize morality for being inadequate in achieving the purpose of religion or saving souls.

They object to morality when it is limited to what aligns with the light of nature. The light of nature guides individuals in every duty that is properly moral, and what it does not direct towards, what is not universally obligatory to all human beings by the law of our creation, cannot be considered moral. However, confining all of religion, particularly its prescriptive and obedient aspect, to the light of nature would undermine half of the gospel.

They also object to morality when it is practiced merely as a result of conviction and is performed solely through the innate abilities of our rational faculties, without the specific supernatural assistance of the Spirit and grace of God. Anything that is not brought about within us by the grace of God, alongside our own participation in fulfilling our duties, is not genuine evangelical obedience. Those who reject the sufficiency of morality for acceptance by God and eternal salvation refer specifically to performances accomplished through the external stimulation and direction of our natural faculties, without any supernatural influence or operation of special grace. Indeed, placing confidence in such duties is essentially embracing Pelagianism.

Unless it arises from the spiritual and supernatural renewal of our souls. The rule and approach of the gospel is that the tree must first be made good, and then the fruit will also be good. Unless a person is first regenerated and experiences a renewal of their nature into the image and likeness of God, unless they are endowed with a new principle of spiritual life from above that empowers them to live for God, they cannot do anything, regardless of its nature, that is truly acceptable to God. It is particularly in light of this consideration that some reject morality as insufficient for encompassing gospel obedience. They even view it as a potential distraction from it and as something that can deceive those who rely on it. Their argument is that morality does not proceed from the principle of grace in a renewed soul. Although something may originally have a moral nature, it becomes gracious and evangelical in its performance when it stems from the principle of grace. Therefore, we should not hesitate to exclude the best works of unregenerate individuals from being considered as part of gospel holiness or obedience.

Unless those who possess or claim it are genuinely lacking in the internal illumination of saving grace, which enables them to perceive spiritual matters in a spiritual manner and to comprehend the mysteries of the kingdom of God. The existence of such saving light, which the Holy Spirit works in the minds of believers, has been thoroughly demonstrated elsewhere. This light is necessary for individuals to discern spiritual things, to have a favorable and approving attitude towards them. However, this aspect does not pertain to the morality being discussed. It not only stands independently from it but is actually presented in competition with and opposition to it. There is no need to hesitate in judging and criticizing that morality, regarding its connection to gospel obedience and its sufficiency for the salvation of souls. Such morality may be attainable, practiced, and adhered to where God’s light does not shine in people’s hearts to provide them with the knowledge of His glory revealed in the face of Jesus Christ. It is where no work of spiritual enlightenment has taken place in their minds, enabling them to discern and comprehend the mind of God, a knowledge that is originally known only by the Spirit of God, who makes it known to us (1 Corinthians 2:11-12). Yet some individuals seem to settle for and rely on this, rejecting evangelical obedience in the process.

Lastly, the same criticism applies to morality wherever it is detached from the fundamental gospel graces that are purely supernatural in their nature, actions, and objects. These graces have no principle, rule, or measure other than the truth supernaturally revealed. This includes our entire regard for the mediation of Christ, as well as the dispensation of the Spirit promised to abide with the church as its comforter, along with all the duties of obedience that are dependent on them. Anyone who is ignorant of the gospel fails to recognize that these things constitute the fundamental principles of its teachings and commands. The exercise of these graces in the performance of duties directly related to them forms the essential aspects of the life of God or the obedience to Him through Jesus Christ that is indispensably required of all who will be saved. Therefore, as these aspects cannot be regarded merely as moral virtues and are distinct from the morality deemed insufficient for life and salvation, it is evident that they are not subjected to undue severity or harsh criticism. If anyone solely focuses on morality as their entire duty, it falls under the category of a partial departure from the gospel, which we are examining.

III. There are individuals who, in their own estimation, claim to have already achieved perfection in this world. They believe they have attained such a high degree of holiness that the gospel itself serves merely as an introduction to it. However, this proud notion is destructive to the covenant of grace and undermines the significance of Christ’s mediation and blood. It contradicts numerous testimonies of Scripture and goes against the experience of all who truly believe. Moreover, the consciences of those who make such claims themselves reproach them for their pretentiousness. However, we need not delve further into examining this false notion. For our present purpose, it suffices to provide these examples of how individuals, while pretending to conscientiously fulfill many duties of obedience, can still deviate and depart from what the gospel requires. We shall briefly explore the occasions and reasons behind this deviation (taking into account the more general considerations we discussed earlier regarding the truth of the gospel, which all of these instances align with and influence their rejection of its holiness). We will not limit ourselves to the given examples but will also consider every departure from gospel holiness that occurs among those who, despite having been convinced of its necessity, refuse to embrace its universal practice. To this end, let us observe:

It is necessary to recognize that the holiness demanded by the gospel cannot be maintained in the hearts and lives of individuals without continual conflict, struggle, and contention. This requires utmost care, diligence, watchfulness, and perseverance. Our journey of obedience is a spiritual warfare, and the Scriptures abound in revealing the adversaries we must contend with, describing their power and subtlety, and providing guidance and encouragement for resistance. To assume that gospel obedience will flourish within us without the ongoing vigorous engagement against its enemies is to deny the teachings of Scripture and the experiences of all who sincerely believe and obey God. Satan, sin, and the world perpetually assail our pursuit of holiness, seeking to undermine its influence in our lives. Resisting the devil, as we are commanded to do (1 Peter 5:8-9), requires a fierce struggle and conflict, for which we are instructed to "take up the whole armor of God" (Ephesians 6:12-13). Our fleshly desires continually wage war against our souls (1 Peter 2:11), and unless we engage in a lifelong battle against them, they will lead to our downfall. Overcoming the power of the world is only possible through victory over it (1 John 5:4), which necessitates contending against its influence. It should be evident to anyone who understands what it means to serve and obey God in the midst of temptations that a life of faith and pursuit of holiness cannot be sustained without vigorous striving, laboring, contending, and warring, accompanied by diligence, watchfulness, and perseverance. I assume that this principle, at least in theory, is widely accepted among Christians. If we are unwilling to embrace holiness on these terms, we must let it go, for it can never be attained otherwise. If we grow weary in this race, if we give up or deem the pursuit of holiness not worth obtaining or preserving through such intense and lifelong contention, we must be prepared to live without it. Nothing promotes the interests of hell and destruction in the world more than the presumption that a lazy, negligent performance of certain duties and abstaining from certain sins is acceptable as our obedience to God. We are called to crucify sin, mortify our unruly affections, contend against the desires of the flesh, Satan, and the world, both inwardly through acts of grace and outwardly through various duties. This struggle is required of us as long as we live in this world. This is where the first cause of apostasy arises for many individuals in the world, particularly those who choose to adopt and find satisfaction in a different approach to their religious duties than what the gospel requires. It is possible that these individuals, through their understanding and convictions, have come close enough to perceive the incessant spiritual striving and effort that is necessary to attain and maintain gospel holiness.

They can be likened to the Israelites journeying through the wilderness towards the land of Canaan. As they neared the borders and entrance of the promised land, they sent spies to explore and gather information about the nature and condition of the land they were about to enter. These spies brought back to the people a branch carrying a single cluster of large and ripe grapes. It was so impressive that they had to carry it on a staff between two people. They also brought pomegranates and figs, demonstrating the fertility of the land (Numbers 13:23). However, they also warned of the formidable challenges they would face: the strength of the inhabitants, their fortified cities, and the presence of the Anakim (a race of giants) among them (verse 28). This report deeply discouraged the faithless people, despite the glimpse they had of the land "flowing with milk and honey." As a result, they turned back and retreated into the wilderness, where they eventually perished. The same pattern applies to these individuals. Despite their nearness to the kingdom of God through their understanding and convictions (as our Savior indicated to the young man who was in a similar position, Mark 12:34), and the glimpse they have of the beauty of holiness, they turn away and perish in their spiritual wilderness. When they confront the difficulties and challenges inherent in the spiritual conflict mentioned earlier, they encounter several disadvantages that ultimately divert them from pursuing holiness. These include:

Weariness of the flesh, which prevents them from enduring the constant cycle of duties that are required for spiritual growth. They make various excuses to exempt themselves from these responsibilities, particularly in the more troublesome aspects. The carnal mind readily provides justifications to support the weariness of the flesh. As a result, one duty after another is first neglected and then completely abandoned. Many apostasies of this kind begin with a lack of vigorous discipline in subduing and subjecting the body, as the apostle Paul commended in his own example (1 Corinthians 9:27). It is not uncommon for various duties to be omitted due to the weariness and aversion of the flesh, encouraged by the carnal mind. However, this becomes the test of faith and character for believers. Genuine believers, sooner or later (usually promptly), will be humbled for such omissions and regain their former diligence, as expressed in the prayer of the psalmist (Psalms 119:176). Conversely, when the flesh gains ground and individuals become content with the loss of any duty, it is an indication of a hypocritical and backsliding heart.

Furthermore, when individuals reach the pinnacle of their convictions and make no further progress, indwelling sin, along with its lusts and corrupt desires (which have been temporarily restrained by light), will gradually gain the upper hand. It will subtly and persistently tempt the mind, seeking to regain its former dominion. Since the source of indwelling sin has not been eradicated and its bitter root remains unremoved and unshrivelled, it will not cease its relentless assault until it breaks down all boundaries that were set against it, overpowering convictions with force and violence.

Another crucial factor is ignorance regarding the true method of applying to the Lord Christ for grace and the empowering presence of the Holy Spirit, both to attain and maintain a state of gospel holiness. Without this understanding, to entertain the notion of being holy according to God’s will is to renounce the very essence of the gospel. There is no need to search further for the cause of people’s apostasy if they are content with a holiness and obedience that is not derived from the grace of Christ, not wrought within us by the Spirit of Christ, and not preserved in us by the power of Christ. These individuals are always ignorant of and eventually openly disdainful toward the way of making continual applications to Christ, who is the source of all grace, for the spiritual strength necessary to pursue holiness. Just as one cannot see without the sun or light, breathe without air, or live without natural vitality, one cannot engage in or persevere in the practice of gospel holiness without continually seeking strength from Christ. These individuals are unaware of and unfamiliar with the means and methods of accessing this grace, causing the holiness demanded by the gospel to appear strange and burdensome to them, prompting them to abandon and reject it. Therefore, if it is indeed true that without Christ we can do nothing, that our life unto God is his life living within us, and that nourishment flows from him as the head to every living member of the body, if our life is sustained by faith in the Son of God, and if the sole way to receive these things and all supplies of spiritual strength from him is through the exercise of faith in him, then it logically follows that all those who are unacquainted with this way, who do not know how to apply to him for this purpose, can never persist in the pursuit of gospel holiness. This is exactly what has occurred with those we are discussing. Just as ignorance of the righteousness of God, or the fact that Christ is the end of the law for righteousness to everyone who believes, leads people to establish their own righteousness and reject the righteousness of God, so too does ignorance of the grace that must be continually received from Christ through faith in order to be holy with gospel holiness cause many to turn away and seek a different form of holiness of their own devising, which is ultimately no holiness at all. In fact, many not only fail to strive for or abide in gospel holiness based on the foundation of receiving continual grace from Jesus Christ, but they openly despise any holiness and obedience that springs from that source or grows from that root. In such cases, God will be the judge. In the meantime, it is evident that one significant reason why people turn away from gospel holiness in the face of difficulties and opposition is their unbelief and ignorance regarding the means of applying to Christ by faith for the necessary supplies of spiritual strength and grace.

Another contributing factor is a lack of understanding regarding the true nature of evangelical repentance. This grace is essential for believers, carrying their souls comfortingly through their failings, weaknesses, and sins. They cannot live a day to God without constantly exercising repentance. It is as necessary for the continuation of spiritual life as faith itself. It involves continual humble self-abasement, stemming from a recognition of God’s majesty and holiness, along with the inadequacy of even our best deeds compared to His will. Believers live and walk in this state of humility continually, and those who do not experience its gracious sweetness and usefulness do not truly know what it means to walk with God. Through repentance, God provides various encouragements for us to persist in obedience, despite the discouragements and despondencies we may encounter. In short, if repentance is removed, faith, hope, and all other graces will crumble. Therefore, those who are unfamiliar with the nature and significance of this grace and duty, who find no spiritual refreshment amidst their sorrows, and who only know of its legal troubles, anguish, fear, and distress, will not entertain the thought of living in the practice of repentance all their days, even though it is as crucial to gospel holiness as faith itself. When individuals find themselves in this condition, grappling with these difficulties and facing these disadvantages, they are quick to embrace anything that offers itself as a substitute for this costly holiness. Hence, some turn to a pretense of morality, which, for many, is merely a facade used to excuse their neglect of the complete obedience openly required by the gospel. Others, under different guises, retreat to the mere duties dictated by their own limited understanding, only adhering to them and finding relief in what is convenient for their flesh. For example, constancy in the duty of prayer, both privately and in families, and in all circumstances, especially when approached in a spiritual manner as the gospel requires, is something the flesh despises and opposes. However, prayer is a duty demanded by natural light. To alleviate the burden it places on the flesh, a relief is sought by claiming that one need not pray at any time unless their own spirit or understanding prompts them to do so—a distortion that turns God’s grace into an excuse for sinning. Consequently, some have devised a form of holiness in which prayer seems indifferent and unnecessary to them most of the time. Similar examples can be provided for other situations. In their pursuit to escape this uncomfortable state, so contrary to the desires of the flesh and the carnal mind, some individuals have embraced an alternative where they have no conflict against sin or need to seek the Lord Christ for spiritual strength—a state that does not align with the holiness required by the gospel and accepted by God.

It can be argued that in some of the examples previously mentioned, particularly in the case of the Papacy, there appears to be a greater conflict and more hardships imposed on the flesh compared to other forms of obedience that are advocated. There is indeed such an appearance, but it is only superficial. The opposition they face in relation to their austerities comes from external sources or from the weakness of human nature, not from its carnal inclinations. It is possible that their actions may not be directly associated with sin in terms of its power or dominion. However, to the extent that their practices are influenced by superstition, sin manifests itself no less than in others who are driven by fleshly desires. Nevertheless, it is the internal, spiritual, and immediate opposition against sin in its very essence and manifestations that provokes such vehement resistance, wearing down those who lack the living principle of faith to which victory over sin uniquely belongs.

Evangelical holiness does not allow for or coexist with the continual and habitual neglect of any duty or the satisfaction of any sinful desire, whether of the mind or the flesh. We are called to "perfect holiness in the fear of God" and not make provisions for the flesh to fulfill its lusts. These uncompromising terms are what make evangelical holiness unpopular in the world. If it were willing to compromise with the desires of the flesh or grant indulgence to any particular sin, it would gain many admirers who now oppose it. People would seek exemptions for their favorite sins, those that align with their inclinations and worldly interests. But the gospel sets forth different terms: no duty is to be neglected, no sin is to be indulged, and this is seen as intolerable. Just as Naaman was not willing to worship the God of Israel without also bowing to Rimmon, which was tied to his power and position, many are not willing to give up their love for the world and cling to the gospel. The young man in the Gospel claimed to have done many things and was probably willing to continue doing them, but when confronted with the choice between his love for the world and following Christ, he chose the former. However, this is the law of the gospel. While it provides merciful relief for the daily sins that we stumble into due to our weakness and the power of temptation, against the inclination of our minds and wills, it does not permit the nurturing or practice of any sin, whether internal or external. A habitual pattern of sin is completely incompatible with evangelical obedience, and instead, the gospel demands that our minds and wills be engaged in opposition to all sin and in constant pursuit of its absence in our lives, both in its root and its fruit. The gospel does not tolerate or accommodate any inordinate affection, ongoing sinful tendencies, or even the initial stirrings of sin in our flesh. This is the perfection required in the new covenant – sincerity, integrity, freedom from deceit, walking in the Spirit rather than the flesh, and a newness of life – as prescribed throughout the gospel. It approves of us only on the condition of universal obedience and opposition to sin. (1 John 3:7-10). This leads many to deviate from the pursuit of holiness according to the gospel’s standard. When they gain an understanding through light and convictions of what is required, they find it displeasing and unbearable. As a result, they either abruptly or gradually abandon their initial pursuit. People break away from the gospel for the following reasons:

(1.) They do not share the same judgment of sin as the gospel does. They may not consider all things sinful or evil unless they are openly flagrant. This darkness and ignorance allow various sinful desires to thrive within their hearts, keeping them just as distant from true holiness as the most outwardly wicked sins would. Their refusal to align with the gospel’s standard is rooted in two factors:

[1.] They willingly overlook the guilt of certain unmortified desires. They choose to remain in these sinful patterns because they have grown accustomed to them and do not perceive great evil or see compelling reasons to forsake them. This was the case with the young man who clung to the love of the world. He was sorry that he could not be obedient according to the gospel while holding onto it. However, he did not recognize the extent of the evil or feel the guilt from it, nor did he grasp the equivalence or necessity of gospel holiness that would require him to renounce one for the other. When a particular lust becomes familiar to the mind, it no longer terrifies or seems dangerous. It is a relationship between the soul and sin akin to that of the devil and a witch or one who possesses a familiar spirit. Initially, any appearance of the devil, regardless of form, would evoke fear, but over time, he becomes a familiar presence. When alone, he is no longer feared. The deceived individual believes they have power over him, being able to use or command him as they wish, when in reality, they are under the devil’s power. People may be startled by sin in its initial stages or during moments of conviction or dangerous consequences. However, once it becomes familiar, they perceive it as something within their control, something they can choose to use or not, even though they themselves are enslaved by corruption and overcome by sin. Consequently, it is astonishing how little sense of guilt some people feel in regards to certain sins once they become habitual. I must clarify that this applies to certain sins, for sins that go directly against the light of nature are not easily excused by conscience. Conscience will not remain silent in such cases until it is seared and rendered insensitive. However, there are sins that may lack overwhelming evidence but carry the same guilt as those that directly contradict natural law. When the living and powerful word of the gospel arrives, piercing and discerning the thoughts and intentions of the heart, exposing the secret frames and inclinations of the mind, and condemning even the slightest irregularity, individuals may withdraw themselves to the rule of their own light and reason. They find their own judgments to be more lenient and compliant in comparison.

Furthermore, a departure from the gospel due to the inwardness, spirituality, and comprehensiveness of its commands is further exacerbated by corrupt opinions. These opinions serve to diminish the seriousness of sin, as some believe that sin does not possess such provoking guilt or spiritual outrage as others claim. Consequently, many individuals feel unnecessarily troubled and perplexed by sin. They believe that a noble and enlightened mind, liberated from superstitious fears and ingrained notions, can free one from the troubles associated with sin. They assert that a heightened sense of guilt in relation to minor sins is a ploy used by preachers and those who claim to guide consciences. They argue that the metaphorical language of sin’s filth and pollution is incomprehensible to most and should not concern anyone. They contend that the power of indwelling sin is a foolish notion and that disorderly frames of the heart and mind, characterized by darkness, deadness, spiritual lethargy, or other hidden irregularities, are mere fantasies and not sins that require personal trouble or confession before God. These and similar opinions represent the pharisaical corban of our age, corrupting the entire law of obedience. Their perilous and destructive nature becomes evident when considering their role in eclipsing the glory of Christ’s grace on one hand and fostering apostasy from holiness in the hearts and lives of individuals on the other. It is crucial to understand that if the corrupt human heart is freed from awe and reverence for the holiness of God and his law concerning the inner workings and frames of the soul, as well as a sense of guilt when these are irregular, and the necessity for constant humility before God and a continual reliance on the Lord Christ for grace and mercy, there can be no hope of placing any limits on the progression of sin. Ignorance of these truths has led some to arrogantly imagine they have achieved perfection when, in reality, they are far from aligning their consciences and lives with the gospel’s standard. Instead, they worsen their guilt by attempting to twist the inflexible rule of the gospel to accommodate their perverse and distorted minds. In this situation, carnal interests, encompassing all the circumstances of individuals, demand indulgence in one particular sin or another, which the gospel does not permit. Pride, ambition, covetousness, love for this present evil world and its transient possessions, impurity, sensuality in eating and drinking, self-exaltation, boasting, vanity, idleness — one of these must be spared. Carnal interests, whether due to the perceived insignificance, utility, generality, compatibility with one’s natural disposition, or assumed necessity in life’s circumstances, demand a reservation. When this resolution prevails, individuals are completely excluded from genuine participation in gospel holiness, which allows for no such reservations. Consequently, they are inevitably led into open apostasy of some kind.

Firstly, such individuals are disapproved by God in all their actions, and therefore have no grounds to expect His blessing or assistance. Allowing even the slightest sin is an indictment of sincerity that removes a person from covenant communion with God. It constitutes "offending in one point," which undermines obedience and renders one guilty of violating the entire law (James 2:10). The willing indulgence in even one sin habitually breaks the entire law as it pertains to our obedience in the covenant of grace. If individuals in this disapproved state experience outward prosperity in the world, their danger and guilt are heightened. Professing Christians must exercise utmost care in this matter, as many seem to openly indulge in habitual disorders, jeopardizing their entire covenant relationship and causing uncertainty within themselves. It is high time for such individuals to cast off every weight and the sin that easily entangles them, and to pursue the race set before them with redoubled diligence.

"There is a kind of character that they liked and loved will make way for every other. There is a kindred and alliance between sins of all sorts, and they agree in the same end and design. Where any one is willingly entertained, others will intrude themselves beyond all our power of resistance.

(3.) Indulging in one sin will divert the soul from utilizing the means by which all other sins should be resisted, thereby leading to apostasy. God has appointed and sanctified specific means for the resistance and mortification of sin, and these means oppose sin as sin and anything associated with it. Therefore, anyone who willingly reserves one sin from the influence of the means appointed by God for its mortification is effectively reserving all sins. Consequently, as the efficacy of these means diminishes for such individuals, they will gradually neglect conscientious adherence to the ways and duties that should oppose and destroy sin.

Many of the graces that are central to this evangelical holiness are not highly esteemed in the eyes of the world. Even the most renowned moralists, whether Pharisees or philosophers, were unable to separate their love and practice of virtue from their own honor, glory, and reputation. They were driven by a desire for public recognition, as the poet expressed it in one instance,

Hence, people have always regarded virtues as most excellent when they are highly esteemed and praised by others. There is an inherent desire in human nature to seek approval for what is deemed praiseworthy and commendable by society. This desire, in itself, is not necessarily evil and can be directed towards the glory of God. However, when it becomes excessive and is fueled by the leaven of seeking to be seen and praised by others, it becomes the most poisonous influence on the mind. In whatever degree it is allowed, it alienates the mind from pursuing gospel holiness, precisely because the graces in which it primarily consists are not esteemed in the world.

These graces include meekness, gentleness, self-denial, poverty of spirit, mourning for sin, hungering and thirsting after righteousness, mercy and compassion, purity of heart, openness and simplicity of spirit, willingness to endure and forgive injuries, zeal for God, contempt for the world, fear of sin, dread of God’s judgment, and similar qualities. These are the inner adornments of the heart that are highly valued by God. However, in the eyes of the world, they are often regarded as weakness, foolishness, madness, hypocritical precision, and the like. When people realize that the primary focus of gospel holiness lies within, in the heart and mind, in matters that are unseen by mortal eyes and receive little commendation even in their outward expression, they tend to turn to duties that have a better appearance and receive better acceptance. Many of these duties are important and should be diligently pursued in their proper place, as long as they do not divert the mind from attending to and cultivating those despised graces that constitute the essence of true holiness.

We need to be aware of the deceit of Satan in this matter. In the early stages of the general apostasy from the power and purity of the Christian faith, people were encouraged to neglect the principal graces of the gospel, the necessity of regeneration, and the heavenly principle of spiritual life, while being solely focused on outward acts of piety and charity, as they were considered. Even if their minds were defiled, their lusts remained unbridled, their hearts were unhumiliated, and their souls lacked spiritual and heavenly graces, these outward works were said to ensure their blessed immortality and glory. However, the veil of this deception has been torn and destroyed in many places, including our own. Therefore, it is essential for us to exercise wisdom and great caution, so that in our pursuit of inward spiritual graces and their proper expression, we do not neglect the outward duties that are useful for the glory of God and the well-being of humanity.

These are some of the causes, and there are others of a similar nature, which have a strong influence on people’s minds and lead them to abandon gospel holiness in favor of alternative paths of obedience, which they also label differently.

* * *