06. CHAPTER 5.

CHAPTER 5.

DARKNESS AND IGNORANCE ANOTHER CAUSE OF APOSTASY.

II. The second source of defection from the gospel is the spiritual darkness and ignorance that remains in the minds of people even while professing the truth. The gospel can be considered in two ways: first, in terms of the content, the revelations and propositions it contains, which form the material objects of our faith; second, in terms of the doctrinal way these are declared. With respect to the first, there is a spiritual darkness in the minds of all people by nature, which prevents them from perceiving these truths in their inherent form and beauty. Regarding the latter, people are said to be ignorant when they do not properly understand and comprehend the doctrines of the gospel, and so perish for lack of knowledge. These two aspects have different influences on this harmful outcome and should be considered separately, with the first being addressed first. The existence of such spiritual darkness in the minds of people by nature, and the primary manifestation of their corruption by sin, is fully testified in the Scripture, as I have extensively demonstrated elsewhere. Consequently, everyone agrees, as far as I know, that spiritual illumination is necessary to enable us to perceive spiritual matters appropriately, although there is disagreement about the nature and causes of this illumination. To deny this necessity is to deny the gospel and render the promises of God ineffectual. When illumination is needed, darkness must be removed, as the purpose of introducing light is to dispel darkness. Therefore, we must acknowledge this depravity of the human mind in spiritual darkness, or we must reject the gift and grace of God in illumination. Those who do so, through their own blindness, provide new evidence for the truth they oppose. There is no more certain demonstration of the power of darkness in anyone than for them to claim that they do not require light to be communicated to them through the effectual operation of the Spirit of God. As for the nature of this illumination, I will not debate it here, but will assume that it is an act of His power, who in ancient times "commanded light to shine out of darkness, shining in our hearts, to give us the knowledge of his glory in the face of Jesus Christ," 2 Corinthians 4:6.

There is a glory and beauty in the spiritual matters that form the subject of the gospel’s truths. They contain God’s wisdom, "the wisdom of God in a mystery," 1 Corinthians 2:6-7, even "the manifold wisdom of God," Ephesians 3:10; the Lord’s glory, which is shown to believers through the gospel, 2 Corinthians 3:18, or "the glory of God in the face of Jesus Christ," 2 Corinthians 4:6. These are things that are beyond discovery by any means that are merely natural, 1 Corinthians 2:9-10. Even the ancient philosophers argued that there was a beauty in all truth, which would attract people’s minds and affections if they could perceive it. If they acknowledged this in natural and moral matters, which are earthly and accessible to human reason, how much more should it be granted for the truth of heavenly, spiritual, and divine things! See John 3:12. In short, whatever divine glory or excellence exists in the divine nature itself, in any or all of its holy properties, in the person and grace of Christ, in the renewal of our nature into the image of God, and in the divine life of faith and obedience, is presented to us in the gospel’s truths.

Regardless of how these things may be presented to people’s minds through doctrines, the things themselves cannot be understood or spiritually discerned without the illumination of the Holy Spirit previously mentioned. As a result, people may be taught the doctrines of truth, but if they continue under the power of natural darkness, they will not perceive these matters in their own spiritual nature and glory, nor experience their power and efficacy. All the prayers of holy people in the Scripture for spiritual light and instruction, all of God’s promises to enlighten people’s minds in a saving way, and the descriptions of the work of his grace through which he accomplishes it, undeniably prove this. One consideration will suffice for our purpose. Whoever has a spiritual view and knowledge of these things will have their mind certainly changed and transformed into their image. The apostle states this explicitly in 2 Corinthians 3:18, "We all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image." They become like the doctrine to which they are committed, Romans 6:17. The mind is united with the things it discerns, and their image is so expressed in it that there is a perfect conformity between them. However, we see through clear and obvious experience that, despite the knowledge many people have of spiritual matters, their minds remain carnal and fleshly, filled with corrupt and depraved affections, and are in no way changed into the image or likeness of the things themselves. There is no better proof that people have never had a spiritual view of or insight into the glory of gospel truths, no matter their doctrinal knowledge of them, than the fact that their minds are not renewed or transformed into their likeness. When people are in this state, they have no stable grounds to remain in the profession of truth against temptation, opposition, or seduction. Their steadfastness must be a result of such assurance in their minds of the truth of the things they believe, as will be effective against all force and deception with which they may be attacked, and such that their own minds will not be indifferent, careless, or negligent about them. But where should this assurance come from? We are not capable of assurance from outward natural sense in spiritual matters, nor are they evidenced to our minds by rational demonstration. All the full persuasion or assurance we can have of them, which will be effective against temptations and oppositions, arises from a spiritual view of them that gives an experience of their reality, power, and efficacy on our minds. This relates to the renovation of the mind itself in light and faith, the adherence of the will to the things known and believed, with a holy, heavenly, unconquerable love, and the constant approval of the good, acceptable, and perfect will of God in all things. This assurance, although it is neither that of sense nor that of reason, is compared with them and preferred above them in Scripture, as it gives the mind a more certain satisfaction than they can provide, even though it is of another kind. Without this assurance, it is impossible for people to attain such evidence or full persuasion of the evangelical truth they may profess, as to secure their profession in such a combination of circumstances and situations they may encounter.

Here, therefore, I place another means and cause of apostasy from the truth of the gospel after it has been received and professed. Multitudes in all ages have been instructed in the truth, some have been learned and knowledgeable in its doctrines. However, due to their darkness, being without spiritual illumination, they did not discern the things themselves which they agreed to, in their supernatural, heavenly nature and glory. Therefore, they had no experience of their proper power and efficacy on their own minds, affections, and lives. They could not have any such evidence of their truth as would, upon trials, confirm their adherence to them or secure them from apostasy.

If people’s minds had been transformed in their renovation to "prove what is the good, and acceptable, and perfect will of God," – if they, by beholding spiritual things, "had been changed into the same image from glory to glory, by the Spirit of the Lord," – they would not have abandoned the most important doctrines of the gospel, as we know them to have done, nor have embraced foolish imaginations in their place, on every plausible invitation and appeal to their fancies. How did people under the papal apostasy gradually desert the principal truths of the gospel and all the spiritual glory of its worship? Not discerning the internal glory and beauty of things evangelical and purely divine, and not having an experience of their power in and upon their own minds, they chose to comply with and admit such things whose outward painted beauty they could discern, and whose effects on their natural and carnal affections they had experience of.

We have seen, in all ages, people learned and skilled in the doctrines of truth, to the point where they might have been considered pillars of it, yet to have been as eager as any to fall into apostasy from it when they have been tested. Indeed, such people have often led others into apostasy. In the past, many of this sort fell into Arianism and Pelagianism, as some have done into Socinianism, and many into Catholicism in our days. When such people fall away, they usually overthrow the faith of some and shake the confidence of others.

However, the apostle provides a double relief against this temptation: firstly, the stability of God’s purpose in the preservation of the elect; and secondly, the means of preservation in the holiness of those who believe, as described in 2 Timothy 2:19. We can be sure that all these people never had the insight or understanding of spiritual things which alone could secure their stability. They never saw so much or that in these things for which they should be preferred above all other things. No one who forsakes the truth has ever seen its glory or experienced its power. "They went out from us, but they were not of us," says the apostle about such individuals; "for if they had been of us" (whose fellowship is with the Father and with his Son Jesus Christ), "they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us," 1 John 2:19.

Thus, when the apostle had described the woeful apostasy of some among the Hebrews, he adds concerning those whose preservation he believed, "But, beloved, we are persuaded better things of you, and things that accompany salvation," Hebrews 6:9. Whatever knowledge people may have of the doctrines of the gospel, and whatever profession they may make, unless they also have those things which are inseparable from salvation, such as the saving illumination of the Holy Spirit, by which the darkness of our minds is removed, there can be no assurance that they will always "stand firm" and "stand fast in the faith." This consideration further highlights the danger of a defection from the truth that is present in the days in which we live.

Firstly, it is due to this issue that we have such a large number of sceptics in religion among us - a group of people who claim not to reject or abandon the truth, only they will discuss and debate it with the greatest indifference as to what is true or false. The Scripture, the Holy Trinity, the person of Christ, his roles, the nature of justification and grace, whether it be or not be, this or that church, all or any in the world, with regard to their profession and worship, are weighed in the tainted, unstable scales of bold, disrespectful conversations. For reasons known only to themselves, this sort of people will acknowledge the public profession of religion, perhaps even be teachers in it. But on all occasions, they clearly show that they are entirely ignorant of the fundamental difference between truth and error, and so give no firm commitment to what they profess; this difference lies in their glory and beauty in themselves, and in their power and effectiveness towards us. Spiritual, heavenly truth, through its connection to the being, infinite wisdom, goodness, love, and grace of God, by the characteristics of all these things imprinted on it and represented by it, is glorious, lovely, and desirable; - all error, as a consequence of darkness, and through its relation to Satan as the head of the apostasy which led our minds away from the original essential Truth, is twisted, deformed, and brings the mind into confusion. Truth is powerful and effective in conforming the soul to God, and in imbuing it with a love of and power for obedience; - error leads the mind astray into twisted and hidden paths of folly or superstition, or pride and self-promotion. If people were practically acquainted with this difference between truth and error, it would remove the indifference in their minds towards them that this sceptical attitude reveals. Truth, when known in its nature and efficacy, will generate that reverence, that love, that sacred esteem for itself, in the souls of people, that they shall not dare to subject it to be tossed about with every foolish idea. And from this group of people, who are often the boldest and most eager in undertaking the guidance of others, by a pretended generous contempt of their narrow principles, baseless doubts, and cowardly fears, nothing can be expected but a wise and safe compliance with any ways or means of apostasy from the truth which may be advantageously presented to them.

Through the means of this darkness, it is easy to understand how uncertain and unstable the minds of the majority of people, who may also be somewhat ignorant (which we shall discuss later), must be in their acceptance of the truth and the profession of it. They are in no way capable of discovering it in such a way or manner as to provide them with an assurance that will be infallibly victorious against temptations and oppositions; nor can they have that holy love for it which will protect their minds and affections from being enticed and captivated by it. However, all the difference between truth and error that they can discern lies in bare different notions and perceptions, where they are also dark and unskilled, it is no wonder if at any time they make an easy transition from one to the other. The majority of people lost the truth gradually under the papal decline without any significant complaint, even with much satisfaction and contentment; and it is to be feared that many are ready to follow the same path if the opportunity presents itself to them. From this consideration, we may correct the apparent inconsistency that exists in the profession of religion or among its followers. Truth, in every form, is the only guide for the mind in all its actions; when it does not act according to it, it is always off course. Divine truth is the sole guide for the mind in all its actions towards God; it is the only source, immediate cause, and rule of all our obedience. However, while in other matters, people generally follow the light of the bits of truth they have received, we see that many who accept and profess divine truth in its greatest purity and highest discovery are often no less wicked and corrupt in their lives, no less hostile to holiness, no less barren and unproductive in the good and useful works it guides and directs, than those who, having the greatest aversion to it, are under the guidance of other principles, erroneous and superstitious. Thus, the lives of the average Protestants are no better than those of the Catholics, nor can theirs be compared to those of some Muslims; in fact, due to the power of false and superstitious beliefs imposed on their minds and consciences, some are driven to greater and more frequent acts of generosity and charity, of self-discipline, denial of sensual desires and satisfactions, than can be found among most who claim to be under the guidance and rule of truth. Hence, no profession of religion, no matter how corrupt or foolish, is promoted among us without immediately (at least for a while, and while it is new) claiming an advantage in terms of life and behaviour against the truth, measured by the lives of its common followers; indeed, this is made the main motivation and argument to convince honest and well-intentioned people to comply with the profession of their path because of the effects which (as it is claimed) it produces in their lives and behaviour above those who profess the truth. And the effectiveness of this claim among us is well known to all.

Therefore, I say, we cannot accept that the lives of ordinary followers should be considered a fair and accurate representation of the doctrine they profess. It is true that when this is not the case, people will not benefit from their profession, nor will they remain steadfast in it when faced with a challenge. When the mind is internally and genuinely conformed to the truth, the actions of life may fairly represent, though not perfectly, the truths that are believed. A person is not a firm Christian in any sense, and is not brought into any spiritual order, if their mind does not receive the transformative influence of the gospel truth through the Spirit of Christ, and if they do not exert its power in a holy way of life, so that they are not unwilling to have their beliefs judged impartially by their lifestyle, in terms of sincerity, though not in terms of perfection. However, if we were to accept the lives of people in general as a rule by which judgment could be safely made in these matters, it cannot be denied that sometimes, and in some ages and places, error would, at least temporarily, take glory and reputation from the truth, indeed, natural light from grace, tradition from Scripture, and the Quran from the Gospel. But we have sufficient grounds to object to this interpretation and explanation of the doctrine of our Lord Jesus Christ, and that without the slightest excuse for the ungodly lives of its followers. Among these objections, the one currently being discussed is of the first rank and importance. Many of those who profess the truth have never seen its spiritual glory due to the darkness of their minds, and therefore have no experience of its power and effectiveness, nor are their hearts and lives influenced or guided by it. The gospel will not have its effects on people’s minds unless it first communicates to them the internal spiritual principles necessary for all the actions it requires. Put this new wine into old bottles and everything is lost, both bottles and wine as well. The gospel doctrine, when only understood notionally by the old, unrenewed, and corrupt minds of people, is completely lost in terms of all its proper purposes. And wherever there is a reformation of life, along with diligent attention to moral or religious duties, brought about in individuals by the light and dispensation of the gospel, these are the immediate effects of the doctrines it shares with the light of nature and the law in its power, rather than those that are unique to the gospel itself. And this seems to be well understood by those who, having discovered, either through their own experience or from observing others, how ineffective the truth of gospel mysteries is for the minds of worldly people, have essentially abandoned preaching it, and have instead focused on those principles that align with the light of nature and the convictions of the law. The holiness that the gospel requires involves transforming our entire souls into the image and likeness of God, with the actions of our renewed nature universally approving of his "good, acceptable, and perfect will" (Romans 12:2). However, this transformation cannot happen unless we can "behold the glory of the Lord" in it, by which we may be "changed into the same image from glory to glory" (2 Corinthians 3:18). Furthermore, we cannot behold that glory unless the one "who commanded the light to shine out of darkness shines in our hearts to give us the knowledge of it" (2 Corinthians 4:6). As a result, the doctrine of the gospel remains ineffective in the hearts and lives of many who openly profess its truth. The situation is different with every false religion. The motivations and tools they use to influence people’s hearts, to reform their lives, and to engage them in the works and duties they require are all suited either to their natural light or to their superstitions, fears, desires, pride, and other corrupt emotions. Those that align with natural light are common to some degree in every religion, regardless of whether it is true or false in other respects. Every religion, at least, claims to improve upon natural light, as did the philosophers among the heathen of old. It also urges the law as far as it is revealed to them, although some reduce its force and effectiveness through their own presumptions and prejudices, nullifying the commandments of God through their traditions. Any change brought about in people’s minds and lives due to these principles and motivations does not belong exclusively to any one religious path, nor should it be considered to the glory or advantage of any of them. In these matters, Islam and all false forms of Christianity have an equal share and interest, except where people’s own corrupt beliefs corrupt the light of nature and the rule of the law itself.

Some people claim to find more justice, temperance, honesty, and fairness in dealings, as well as common usefulness to mankind, among Turks and Banians than among the average Christians, leading them to foolishly believe that their religion is better than Christianity. However, this scandal will undoubtedly be held against those who cause it through their disgraceful lives, and it is just as foolishly and wickedly accepted by others. The truths and laws that produce these effects in them are common to all religions and are equally suited to the light and reason of all humanity. They have more evidence and effectiveness communicated through the gospel than any other kind of religion. The same is true for those among us who would claim an advantage for their faith due to its effects on their lives in terms of moral behaviour when they can only claim genuine motives for what is good and useful, and not mere pretence and hypocrisy, which are acknowledged and emphasized in the gospel that we adhere to. The differences, therefore, lie not in the doctrines people profess but in the individuals who embrace them, along with their various desires, inclinations, and temptations.

It is clear, then, that any moral good, duty, or usefulness found in people following a false religion all stem from principles and motives that are acknowledged and developed in the true faith. It can be easily proven that these principles are cultivated and refined, receiving more evidence, vitality, light, and power through the truths of the gospel than through any other means or path. When they don’t have an equal effect on those who profess the truth as they do on some who have abandoned it, it is due to the power of their own cursed desires and worldly complacency. The difference on the part of religion itself lies in what is added to these general principles by any notion of it. In every false religion, these additions are suited to people’s natural tendencies, such as innate pride, vanity, curiosity, superstition, and irregular hopes and fears. Among Roman Catholics, for example, these include the doctrines of merit, outward disciplines, satisfaction for sin, confession, penances, purgatory, and the like. They were all devised to impose a sense of awe on people’s minds and to influence their lives, especially for those who had lost all understanding of gospel principles and motives, although some consideration was given to the benefit and advantage of the inventors themselves. After all, why should people work hard and strain their minds solely for the benefit of others, without some income and revenue of advantage for themselves? It is no surprise that these doctrines have led many to display acts of devotion, numerous outward acts of generosity and charity, and in some cases, genuine austerity in life and renunciation of worldly pleasures. I don’t doubt that the hedonistic, immoral paradise of Mohammed effectively influences the minds of many of his followers to lead the kind of virtuous and devout life they believe may grant them access to its enjoyment. The question, then, is why the truths of the gospel do not produce, in all those who profess them, effects far more excellent than those mentioned, considering truth is more excellent than error, heavenly light more valuable than superstition, faith more significant than fearful imaginations of imagined torments, and true peace and tranquility of mind more meaningful than outward reputation and glory. The main reason for this is that those individuals who lack knowledge in our Lord and Saviour Jesus Christ do not perceive these truths in their spiritual nature, and therefore cannot grasp their power and effectiveness on their souls.

There is a holiness, obedience, and fruitfulness in good works, created, preserved, and maintained by the truth of the gospel, in those who are genuinely regenerated and sanctified by it, and who receive its proper influence on their minds and souls. This differs entirely in nature from anything that the principles and motives previously mentioned, which derive their effectiveness from their suitability to people’s corrupted affections, can produce. Only this holiness is acceptable to God. However, it must be acknowledged that when people are ignorant of the gospel’s power and unfamiliar with its internal influence, their lives under the profession of the truth can be as bad, and it is astonishing they are not worse than those of Catholics, the most misguided individuals, or even Muslims themselves. This is because they have many superstitious beliefs and false principles that can put some outward restraint on their desires and encourage them to perform praiseworthy actions. However, those who are not influenced by such ideas and are not under the gospel truth’s power may indeed surpass them in all manner of wicked behaviour. It is not merely the outward profession of the truth but the inward power of it that is beneficial to the world and people’s souls. And hence it is that the preaching of any person which primarily focuses on and argues from the things that natural light can reach on its own, and the convictions that come from the law, is better received and appears more useful to a large number of common believers than the revelation of the gospel’s mysteries. This is because such things align with people’s natural understanding and the workings of their own reason, which gives them a sense of their effectiveness. However, being in the dark about the gospel’s mysteries, they neither see their excellence nor experience their power. Nevertheless, those mysteries alone are the true source, cause, and guide of all acceptable obedience, even "the power of God unto salvation to everyone that believes." From this, it becomes clear how susceptible such people are to apostasy from the truth when they lack spiritual light to discern its glory or allow its power to influence their souls.

If we want to be established in the truth, stand firm in our faith, and be protected from the danger of defection from the gospel, which the world is prone, predisposed, and inclined to, our main effort should be to have a spiritual understanding of the things themselves that are declared in the doctrine of truth which we profess, and to have an experience of their effectiveness on our own souls. Mere notions of truth, or the knowledge of its doctrines, enabling us to talk about them or argue for them, will not preserve us. And although this spiritual light is God’s grace, promise, and gift, it is also something we must strive for as part of our duty. The following guidance may contribute somewhat towards the proper fulfilment of our duty in this regard: —

Pray earnestly for the Spirit of truth to lead us into all truth. Our Saviour promised the Spirit of truth to his disciples for this purpose, and there are no teachings like those of the Spirit. If we learn and receive the truths of the gospel merely with the power and ability of our natural faculties, as we do other things, we shall not remain constant to them in spiritual trials. What we learn by ourselves in spiritual matters, we receive only in their outward form; what we are taught by the Spirit of God, we receive in its power. The apostle admits that "the spirit of man," his mind, reason, and understanding, can grasp "the things of a man," things merely natural, civil, or moral, which are related to human nature; but he says, "The things of God," the mystery of his wisdom, love, and grace in Christ Jesus, "no one knows, but the Spirit of God," and through him, they are revealed to those who believe, 1 Corinthians 2:9-12. Without his special aid, people may, through their natural intelligence and diligence, attain knowledge of the doctrines of truth, handling them with incredible subtlety and curiosity; but they may still be far from establishing knowledge of spiritual matters. The horrible neglect among Christians of this single duty of earnest prayer for the teaching of the Spirit of Christ, the scorn some cast upon it, and the self-confidence that prevails in opposition to it among most, clearly demonstrate the nature of their knowledge of the truth and what is likely to become of it when a trial befalls them. The smallest spark of saving knowledge embedded in the minds of the humblest believers, by the gracious operation of the Holy Spirit, will be more effective for their own sanctification and more resistant to opposition than the loftiest notions or most intricate reasoning that people have achieved by relying on their own understanding. Therefore, the Scripture abounds in examples, instances, and directions for prayer to obtain the assistance of the Holy Spirit in learning the truth of the mysteries of the gospel, without which we cannot do so in a proper manner: Ephesians 1:16-20, "Making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and revelation in the knowledge of him: the eyes of your understanding being enlightened; that you may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power towards us who believe, according to the working of his mighty power, which he worked in Christ when he raised him from the dead and set him at his own right hand in the heavenly places." Chapter 3:14-19, "For this reason I bow my knees to the Father of our Lord Jesus Christ, from whom the whole family in heaven and earth is named, that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that you, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which surpasses knowledge, that you might be filled with all the fullness of God." Colossians 2:1-3, "I wish you knew what great conflict I have for you, and for those at Laodicea, and for as many as have not seen my face in the flesh; that their hearts might be comforted, being knit together in love, and to all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; in whom are hidden all the treasures of wisdom and knowledge." Do not settle for any understanding of truth, unless you find that you have learned it as it is in Jesus. What it means to learn the truth as it is in Jesus, the apostle fully explains in Ephesians 4:20-25, "But you have not learned Christ in this way; if indeed you have heard Him and have been taught by Him, as the truth is in Jesus: that you put off the former way of life of the old self, which is corrupt according to deceitful desires; and be renewed in the spirit of your mind; and that you put on the new self, which after God is created in righteousness and true holiness." This is what it means to learn the truth as it is in Jesus, - namely, together with the knowledge of it, to have an experience of its power and effectiveness in the mortification of sin, in the renewal of our nature, and transforming the whole soul into the image of God in righteousness and the holiness of truth. When people learn merely for the sake of knowing, and are satisfied with what they know without attempting to experience the life and power of what they know in their own hearts, their knowledge is of little use, and their acceptance of the truth will lack stability. The immediate goal (with respect to us) of the whole revelation of the mind and will of God in the Scripture is that it may exert a spiritual, practical power in our souls, and that we may do the things that are revealed to us. When this is neglected, when people are content with a mere speculation of spiritual truths, they do what they can to frustrate the goal, and "reject the counsel of God" in them. Therefore, if we want to know any evangelical truths in a proper manner, if we want to have that evidence and assurance of them in our minds that may secure our profession against temptations and oppositions, let us not be satisfied with any understanding of truth whose effectiveness we have no experience of in our hearts, nor think that we know any more of the mysteries of the gospel than we find actively working in the renewal of our minds, and the transformation of our souls into the image of the glory of God in Christ.

Learn to value a small amount of knowledge that shows itself to be sanctifying and saving in its effects, more than the highest achievements in notions and speculations, even if they are adorned with the reputation of skill, subtlety, eloquence, wit, and learning, which do not demonstrate similar effects. We live in times where people of all types, sects, and parties are competing for the reputation of skill, ability, knowledge, subtlety, and cunning in disputes about religion. There are few who, due to an apparent lack of learning, are not hoping to catch up in one way or another, so as to think highly of their own knowledge and abilities as they do of others’. The person who has learned to be meek, humble, lowly, patient, self-denying, holy, zealous, and peaceable, who purifies their heart and is useful in their life, is indeed the one who is best acquainted with evangelical truth. Therefore, let this knowledge be valued, both in ourselves and others, above all that proud, presumptuous, notional, and self-important knowledge that seeks great reputation in the world, and we shall experience a blessed success in our pursuit of it. Do not be satisfied without discovering such goodness, excellence, and beauty in spiritual matters that your hearts are drawn to them, causing you to cling to them with unshakeable love and delight. This is the essential characteristic, property, fruit, or effect of faith, without which it is not fundamentally different from the faith of devils. The knowledge, perception, and understanding of the truth, which does not present the known, believed, and perceived things as lovely, excellent, and desirable to the will and affections, is a "cloud without water," which every wind of temptation will scatter and blow away. Therefore, do not assume that you have learned anything about God in Christ, the mystery of His grace, or His acceptable and perfect will, unless you see in it such evidence of infinite wisdom, goodness, holiness, and love, in all things so suited to the eternal glory of God and the benefit of your own souls, in the utmost rest, peace, and satisfaction they are capable of, that you may admire, adore, delight in, and cling to them with holy, powerful, and unbreakable love. When you do so, then you will be established in the truth and be able to defy the schemes of Satan and the enticements of people who would try to withdraw or separate you from it. But I will not digress further in these discussions.

Ignorance is another factor that contributes to apostasy from the truth, which was mentioned in relation to the corruption of people’s minds. By ignorance, we mean the lack of a proper perception, understanding, or knowledge of the main doctrines of the gospel, the evidence supporting them, and their purpose in the Scriptures. A general knowledge of some doctrines, without being familiar with their foundations and reasons, their function and effects in the spiritual life, holds no value in this context. When people do not know in religion what they should know, as they should know it, or what their duty is to know, and without which knowledge they cannot perform any other religious duty correctly, they are considered culpably ignorant and exposed to all other evils that may befall them. This may be due to a lack of proper instruction from others or a lack of diligence on their part to learn; either way, the outcome is equally harmful. In the first case, the Holy Spirit assures us that "where there is no vision, the people perish," Proverbs 29:18. People will suffer if those responsible for instructing them are not able to do so; as the saying goes, "if the blind lead the blind, both will fall into the ditch." In general, it is asserted that "people are destroyed for lack of knowledge," Hosea 4:6. The ignorance of people concerning their duty to know has such devastating consequences, and no single factor is more effective in leading to their destruction than the predisposition to defect from the truth they have professed when faced with trials or temptations.

Many people, even entire nations, are often led to an outward general acceptance of the truth of religion, particularly when faced with opposition to any other beliefs. The influence and example of some who hold power and esteem among them, combined with a time of encouraging circumstances, can bring about this effect, even when people have little knowledge of what they profess and even less understanding of its power and efficacy. For example, the majority of people in the past turned to the true religion during the reformation led by Josiah; however, as the prophet Jeremiah observed, "they did not do it with their whole hearts, but insincerely," Jeremiah 3:10. They did not embrace the truth out of love or genuine respect for God’s ways but in a hypocritical compliance with their ruler. The conversion of the northern nations after they had taken over the western parts of the Roman Empire foreshadowed what their future religious profession might look like. The first conversion of the world involved the hard work of apostles, evangelists, and others, who preached with miraculous operations, demonstrated holiness of life, and showed patience under all types of persecutions. As a result, only those who were personally convinced of the truth, educated in its mysteries, conformed their lives to its precepts, and committed to professing it in the face of persecution were welcomed into the Christian religion.

However, in later conversions, some kings, rulers, or powerful individuals, influenced by popes or other rulers, and perhaps also motivated by secular considerations, accepted Christianity in opposition to Paganism. Consequently, their allies, relatives, and subjects typically followed suit, with little more of Christianity than the administration of some external rites and the exchange of their old idols for the new saints proposed to them. As a result, their initial profession of Christianity was rooted in a deep ignorance of the principles and most essential doctrines and duties of the gospel. This made it easy for those regarded as their guides to lead them into foolish opinions, idolatrous practices, superstitious devotions, and blind subjection to themselves, ultimately resulting in the tragic apostasy. Knowing only a little of what they should have known and taking no pleasure in obeying what they did know, they willingly embraced, and God judicially handed them over to, the strong delusions that completely turned them away from the gospel. In general, this nation has embraced and professed the Protestant religion in opposition to Catholicism, and undoubtedly, many did so through a sincere and effective conviction of its truth during the initial Reformation. However, it has happened that, due to their own negligence and carelessness about all things invisible and eternal, and the laziness, ignorance, and indifference of some of those who should instruct them, many people have become shamefully ignorant of the basic principles of the religion they claim to follow. This has been the case in almost all ages and places where the profession of faith has become a national matter. Many people will not make use of the means of instruction available to them, and even more lack effective means of instruction. It may be that there has never been an example of sufficient care taken, or at least sufficient provision made, for the instruction of the population as a whole; nor is the ordinary course of ministry found in the world adequate for this purpose. Can anyone familiar with the gospel or the nature of humans with respect to spiritual matters possibly think that reading prayers to a congregation, or reciting a sermon without zeal, life, power, or evidence of compassion for people’s souls, accompanied by a frivolous, vain, worldly lifestyle (as it is for many), would meet the apostolic standard of laying the foundation and then continually instructing people towards perfection? As a result (and for other reasons clear to all impartial observers), "darkness covers the earth, and gross darkness the people," with ignorance prevailing among all kinds of people. Some refuse to learn, some have no one to teach them, some are consumed by the pursuit of sensual pleasures and vanities, and some are engulfed in the love of and concerns about worldly matters. In any age, few people have been conscientiously diligent in matters of eternal significance. This ignorance made it easier for the papal apostasy to emerge and progress. Those who wanted to be considered Christians, and whom the supposed leaders in religion wanted to be viewed as such, were profoundly ignorant. They first adapted religious practices to their carnal, superstitious minds and then gradually led them into all kinds of errors and fables. They were blind and did not know where they were going. Thus, the crucial truths of the gospel were abandoned for monastic fantasies, legends of absurd, false miracles, and other pagan superstitions. It was primarily through ignorance that people surrendered themselves to the power of deceivers, which enabled the architects of the Roman apostasy to lead them into opinions, ways, and practices that suited their worldly interests. The Catholic leaders were so aware of the advantage they gained from this that some of them even praised ignorance as the most useful quality in the people’s religious beliefs!

We can therefore identify this as another cause, or at least an occasion, of apostasy. When people are ignorant of the religion they profess, in terms of its doctrines and the primary foundations of those doctrines; when they are like the Samaritans, who did not understand their own religious worship they had received through tradition, but "worshipped they knew not what" (John 4:22) - they are in no way able to defend themselves against the slightest influence of seducers. They may continue in the old path of some formal external duties, but if anyone confronts them, it is easy for that person to divert them from their course. The Apostle, highlighting the danger that believers faced due to apostate seducers, attributed the means of their preservation to "the anointing they had received, by which they knew all things" (1 John 2:19-20; 1 John 2:27). Had they not been taught and instructed in the truth, they could not have persevered in their profession of faith during such a time. Indeed, such individuals are very likely to think that there is something worthy of their consideration in what is proposed to them by even the most corrupt seducers, whereas they have not genuinely found anything in what they have long professed; for no one can find any real benefit, profit, or advantage in that which they are ignorant of. Thus, it is said that some "by good words and fair speeches deceive the hearts of the simple" (Romans 16:18). Everything they say has a plausible pretence and appearance to those under that character, making them prone to be captivated and pleased by it. Consequently, the Apostle advises those who aim for establishment in faith and order: "Brethren, be not children in understanding; howbeit in malice be ye children, but in understanding be men" (1 Corinthians 14:20). Be complete, perfect, well instructed in your minds, fully initiated into the doctrines of the gospel. The Apostle refers to such people as "perfect men" (1 Corinthians 2:6; Hebrews 5:14). In contrast, those who are "children" - that is, weak and ignorant - will also be uncertain and unstable. They will be like children, "tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive" (Ephesians 4:14). For let some cunning papal agents come among this sort of people, and let them confidently tell them that they have not, nor ever will have, any benefit from the religion they profess, and that they have no evidence or assurance of its truth; they tell them nothing more than what they will know to be true if they once take it into consideration. While they have seemed to be "always learning" by attending church and engaging in similar outward expressions of religion, they "never came to the knowledge of the truth". Therefore, when they are somehow put to a stand and forced to consider themselves, they are astonished to find how little they believe in the religion they profess or know about the basis of what they would like others to think they believe.

Let such people add (as they are likely to do) that with the Roman Church comes full assurance, that no one has ever gone astray who accompanied those who practice the old religion, which their ancestors professed for many ages before the recent changes emerged, causing confusion, disorder, sects, and divisions, while before everyone shared the same belief (which was the most persuasive argument of Paganism against Christianity). Every difficult personal circumstance in their current situation makes them inclined to believe that it may be as they say. Let them also tell them about the power given to the priesthood of their church to forgive all types of sins; the effective intercession of saints and angels, among whom they can select particular patrons and guardians for themselves; the mercy, grace, goodness, power, and influence in heaven of the Blessed Virgin, all continually exercised on behalf of Catholics; the daily miracles performed among them; and the incredible sanctity and devotion some have achieved - they start to think there is something in these things that they can feel or see, while in their own religion they can understand very little or nothing at all. The "great things" of the gospel are "strange things" to them; they neither do nor can comprehend them, no matter how much effort they think is appropriate in this case. However, the things now proposed to them have the nature of stories, which the human mind is accustomed to and adept at both receiving and retaining. It is hard to imagine how easy a transition would be from a religion of which people know little or nothing at all, to one that instantly presents their imaginations and senses with everything they need to believe or do in order to achieve eternal happiness.

Suppose someone else comes among such people and immediately asks them to abandon the profession of the religion they claim to follow, confidently urging them to focus entirely on an inner light that will guide and direct them to God. They find through natural experience that there is some such light within them, similar to what the individual proposes; for there is such light in all people, as the apostle states, even the light of conscience, accusing or excusing with regards to sin or duty, Romans 2:14-15. Due to their ignorance, and having no experience of any power or effectiveness in the religion they profess, they begin to think there is some truth in what is proposed to them, and so are easily deceived. There is no guarantee of consistency for someone who lacks enough light or knowledge of the truth to give them some internal experience of the effectiveness of what they profess when a trial or temptation arises.

However, it is not necessary to dwell on this any longer, as it is so evident in both the facts and the reasons for it. Apostasy from a traditional profession of truths that people do not truly understand is easy and, in a time of temptation, inevitable. In all ages, many have perished due to a lack of knowledge; such people lack defence against any external cause or means of defection. They have nothing in their minds to oppose force, nothing to resist seductions or deception, nothing to counter the examples of influential leaders, and nothing to combat their own superstitions; they will therefore comply with any seemingly reasonable excuse for a revolt when the circumstances align with such a design. In this lies a significant part of the danger of the public profession of the Protestant religion among us. It is incredible how ignorant many people are, and it’s hard to say whose fault it is. Some individuals can’t distinguish between religions as long as the same names of God and Christ are used and the same places are frequented for worship. Yet, this group of people show great zeal and passion against Catholicism and other heresies. They’re more than eager to mock, scorn, and fight against them, as ready as Muslims are to persecute Christians or Catholics to persecute true believers, and for the same reasons. However, if they are ever forced to examine their own religion, to understand what they believe and why, their confidence fails them. At that point, they’re most likely to abandon their professed religion for another, one in which they’re promised to have more understanding and from which they can gain some benefit, as it is claimed, since their own religion has provided them with none.

Whatever causes ignorance among people, it exposes them to a dangerous departure from the truth. If those responsible for teaching them the truths and mysteries of the gospel are unskilled or negligent in their duties, they effectively deliver people into the hands of their spiritual adversaries. Those who obstruct the efforts of others willing to teach the truth will also be held accountable. Considering the current state of affairs and people’s attitudes, one might think it would be in the best interest of those who genuinely love the Protestant religion to prevent its followers from apostasy or any inclination towards it. The idea that this can be achieved without continually instructing people in the truths to be professed, their foundations, reasons, and effects, is naive and merits no consideration. It is unrealistic to assume that people will remain loyal to their religion due to external laws, adherence to external forms, or the secular advantage of some individuals, in which they have no stake. This loyalty will not hold when they face a trial. The only effective and rational means to achieve this goal is for those concerned to personally instruct people in the truth and encourage obedience through their own example, persuading others with the same goal to assist them. However, to cry out about the great danger of the Protestant religion in the face of growing Catholicism, while not only neglecting the crucial duty of imparting real, effective knowledge of it to people but also placing unnecessary obstacles in the way of others who sincerely want to do so, is an inexplicable inconsistency in religion. Either we are not sincere in our professed zeal for the truth and our fears of Catholicism’s growing influence, or we don’t believe that instruction in the truth is the only means to preserve people in their useful profession of it, which would mean renouncing the gospel and all rational considerations, or we are influenced by other things we value more than evangelical truth and the purity of religion. The Reformation of the church primarily involved freeing people from darkness and ignorance; and if, through our negligence, they are brought back into the same state, they would be easy prey for the Catholic Church to capture. The advice of the apostle, regarding the duty of all gospel ministers and officers in a time like ours, is the only thing that will protect us, as stated in 2 Timothy 4:1-5.

However, some might argue that the level of effort and diligence in teaching and instructing people, as some suggest, is entirely unnecessary. It should be enough if they are taught general principles of religion and follow the practices of the church they belong to. Furthermore, if this responsibility lies with the ministry, those called to it would have no respite from continuous, diligent "labour in word and doctrine", and would be required to exemplify what they teach throughout their lives. If this is the case, who would ever take on this role if they could find success in the world another way? It would indeed be burdensome if our religion could not be preserved in people’s minds without this constant, never-ending work. In the Catholic Church, we see how easy it is to maintain people’s adherence to its beliefs while the clergy enjoy the pleasures and honours of this world, not burdened with the seemingly endless toil we demand. In fact, experience shows that ignorance in people is the most effective way to keep them submissive to the priests, and thus ensure the security of the church. I fear that such thoughts may influence some people to be open to change if it could be achieved without risk.

If we, as ministers of the gospel and leaders of the church, require more effort, diligence, and hard work than the Holy Spirit has clearly, positively, and repeatedly commanded in Scripture, let our demands be rejected and scorned. The best of us, among the living, fall short in many ways of the rules and examples set before us in Scripture. I am uncertain on what basis or by what measures most of us intend to give our accounts on Judgment Day. Moreover, there is no opinion more impious or contradictory to the gospel than the belief that it’s sufficient for people to be instructed only in general principles of religion, without further growth or development in knowledge. Those who are referred to as "the people" are, I assume, considered Christians – disciples of Jesus Christ and members of his mystical body. If so, their growth in understanding, their increase in knowledge, their progress towards perfection, and their familiarity with the entire counsel of God and the mysteries of his love and grace in Christ Jesus are as necessary for them as the "salvation of their souls" can make them.

If we want to be ministers of the gospel, it would be wise for us to accept the terms set by the Holy Spirit, or avoid the role entirely. We must understand that the closer our beliefs align with the gospel, the less they are mixed with anything human, the more difficult it becomes to thoroughly instruct people in its knowledge. The human mind is far more capable of comprehending and retaining fables, errors, and superstitions than evangelical truths. The former are natural to it, while the latter are disliked and resisted until grace removes these barriers. As a result, some people may show more apparent progress in a false religion in a few days than others will in learning the truth and mysteries of the gospel in several years. We might see well-versed Catholics in a month’s time, experts in the mysteries of their devotion, and another belief system that takes only a few days to master. But most people’s progress in learning the gospel truth is slow. If particular diligence and constant dedication are not used in their instruction, they will become vulnerable to the next opportunity for departure from the truth

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