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  04. THE NATURE AND CAUSES OF APOSTASY FROM THE GOSPEL
  by John Owen
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Owen examines the nature, causes, and dangers of falling away from the faith.
Writing during a time of widespread spiritual decline, he analyzes the
theological and moral roots of apostasy and urges believers to persevere in
sound doctrine and genuine piety.

  Chapters: 16

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  TABLE OF CONTENTS
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    1. 00.1. The Nature and Causes of Apostasy from the Gospel
    2. 00.2. Publishing Information
    3. 01. TO THE READER.
    4. 02. CHAPTER 1.
    5. 03. CHAPTER 2.
    6. 04. CHAPTER 3.
    7. 05. CHAPTER 4.
    8. 06. CHAPTER 5.
    9. 07. CHAPTER 6.
   10. 08. CHAPTER 7.
   11. 09. CHAPTER 8.
   12. 10. CHAPTER 9.
   13. 11. CHAPTER 10.
   14. 12. CHAPTER 11.
   15. 13. CHAPTER 12.
   16. 14. CHAPTER 13.

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  CHAPTER 1: 00.1. THE NATURE AND CAUSES OF APOSTASY FROM THE GOSPEL
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The Nature and Causes of Apostasy from the Gospel by John Owen


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  CHAPTER 2: 00.2. PUBLISHING INFORMATION
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Publishing Information THE NATURE OF APOSTASY FROM THE PROFESSION OF THE GOSPEL
AND THE PUNISHMENT OF APOSTATES DECLARED, IN AN EXPOSITION OF HEBREWS 6:4-6;
WITH An Inquiry Into The Causes And Reasons Of The Decay Of The Power Of
Religion In The World, Or The Present General Defection From The Truth,
Holiness, And Worship Of The Gospel;

Also, Of The Proneness Of Churches And Persons Of All Sorts Unto Apostasy. WITH
REMEDIES AND MEANS OF PREVENTION.

SEARCH THE SCRIPTURES — JOHN 5:39.

LONDON: 1676. The text of this module was taken from a PDF created by Monergism
©For more free books like this, and other theological literature, please
visitwww.monergism.com


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  CHAPTER 3: 01. TO THE READER.
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TO THE READER.

I believe it is important to provide a brief explanation of the occasion and
purpose of the following discourse, so that the reader can decide whether to
continue reading or not, based on their own judgment.

It is widely acknowledged that the state of religion in many parts of the
Christian world is lamentable in our present day. Even those who identify
themselves with religion openly complain about the excessive misconduct of some
individuals. These provocations, if not boldly addressed, contribute to the
overall problems that are being lamented. However, there is general agreement
that the glory and power of Christianity have faded and nearly disappeared among
the majority of professed Christians. The specific reasons and causes for this
decline, though, remain subjects of disagreement. While a few may believe that
everything needed for a thriving religious state is already present and that the
only requirement is to secure what they have and enjoy, the undeniable reality
is that the world is filled with the devastating consequences of human desires
and clear signs of divine displeasure. Both heavenly and earthly signs indicate
the decline of our religious profession from its original beauty and splendor.

Religion itself remains unchanged; it is the conduct and misrepresentation of
those who profess it that bring it into disrepute. Any disadvantage that
religion faces in the world will ultimately be attributed to those whose false
beliefs and practices have corrupted it. No one could display greater enmity or
malice towards the gospel than someone who asserts or maintains that the faith,
profession, lives, ways, and behavior of the majority of Christians accurately
represent its truth and holiness. The apostle’s description of people in their
natural state, before they have experienced the transformative influence of the
gospel’s light, power, and grace, is far more applicable to them than any
portrayal of disciples of Christ found in the entire Scriptures. They are
described as "foolish, disobedient, deceived, serving various lusts and
pleasures, living in malice and envy, hateful, and hating one another." The
paths and practices of genuine gospel faith, love, meekness, temperance,
self-denial, kindness, humility, zeal, and contempt for the world’s allurements,
along with readiness to embrace the cross, have become overgrown and almost
obliterated among people. They can hardly be discerned where they once
flourished. Instead, the "works of the flesh" have created a wide and
well-traveled road, which, though it may appear right in people’s own eyes for a
time, leads to destruction and the chambers of death. These "works of the flesh"
are evident not only in their intrinsic nature but also in their open commission
and destructive consequences. They include adultery, fornication, impurity,
lewdness, idolatry, sorcery, hatred, discord, jealousy, fits of rage, selfish
ambitions, dissensions, heresies, envy, murders, drunkenness, revelries, and the
like, as enumerated by the apostle. It is undeniable that these sins have spread
throughout the Christian world among all kinds of individuals, despite any
claims to the contrary. The Scriptures explicitly and frequently foretell that
this would occur in the last days, as will be further elaborated upon in the
following discourse.

It is true that many individuals do not openly engage in such flagrant acts of
wickedness. In the midst of the prevailing defection from the truth and holiness
of the gospel, we should greatly admire the grace of God for the small remnants
of piety, sobriety, modesty, and common usefulness that still exist among us.
However, it is important to recognize that open immorality is not the only way
in which people can deviate from and even renounce the power, grace, and wisdom
of our Lord Jesus Christ.

Many who do not indulge in extreme excesses are nevertheless ignorant of the
mysteries of the gospel, negligent or merely formal in divine worship, infected
with pride, vanity, and love of the world, and indifferent to the glory of
Christ and the honor of the gospel. It is challenging to find genuine Christian
religion in the midst of those who profess to follow Christ or to observe the
power of godliness among those who openly embrace its outward form. As a result,
Christianity has fallen into such neglect in the world that its cunning and
formidable adversary is emboldened to undermine its very foundations, aiming to
eradicate its very name from memory. When religion is stripped of its vital
connection to the transformative power in the lives and minds of individuals and
reduced to a mere outward and lifeless profession driven by secular interests,
it cannot withstand the opposition it constantly faces. In this state, those who
appear to have some concern for Christianity are too preoccupied with blaming
one another for the decline, often based on insignificant differences in
judgment that have little impact on the overall situation. As a result, there is
a complete neglect of joining together in a collective effort to seek proper
remedies for the prevailing spiritual decay.

Another aspect that contributes to the deplorable state of Christian religion in
the world is the significance of sacred truth as the sole principle of
evangelical obedience. Genuine obedience to God is rooted in and guided by the
truth of the gospel, for it is the doctrine that leads to godliness, and all
acceptable obedience is an expression of faith. Any form of supposed duty to God
that does not have the truth of the gospel as its source and measure is not what
God currently requires nor what He will eternally reward. Although many
individuals, under the guise of professing the truth, may live in open rebellion
against its transforming power, the wounds of religion are not beyond healing,
and its stains can be washed away through the proper remedy, which only needs to
be diligently applied.

However, if the truth itself is corrupted or abandoned, if its glorious
mysteries are distorted or despised, if its vital doctrines are accused of error
and falsehood, and if the vain imaginations and worldly reasoning of human
intellect are substituted for them or exalted above them, then all hope of
recovery is lost. The breach will continue to widen like the sea until there is
no one left to heal it. If the very sources of the sanctifying waters of the
gospel are poisoned from their very origins, they will not bring healing to the
nations to whom they flow. When the doctrine of truth is corrupted, it cannot
change the hearts of people or reform their lives.

It is widely acknowledged among those of us who are called Protestants how the
apostasy of the Roman church has led multitudes of professed Christians astray.
The corruption of the gospel’s doctrine within that church has had a twofold
effect: it has given rise to the depravity of people’s conduct on one hand, and
on the other hand, the wicked lives of the church’s members have made the
restoration of truth and genuine holiness increasingly difficult and seemingly
impractical within their current framework. The discourses that follow partially
explore this phenomenon, but a more detailed and comprehensive investigation is
warranted. In general, it is evident that error and superstition, existing
within the minds of the church’s teachers or leaders, along with sin and
conformity to the ways and customs of the corrupt world, have mutually
contributed to their simultaneous entrance into the profession and lives of
Christians. Having established themselves within the visible church structures
of numerous nations, these corruptions have become deeply intertwined with their
interests, effectively excluding the presence of truth and holiness they have
displaced. Moreover, by claiming infallibility, they have provided a pretext
that, in their own perception, justifies and supports even the most egregious
errors and flagrant disregard for the teachings of the gospel. Therefore, any
hope of their recovery rests solely on the sovereign grace and almighty power of
God.

It is also widely known and should be deeply lamented that there is another
effort, pursuing the same general aim of corrupting the doctrine of the gospel,
but in a different manner and to a different extreme, vigorously carried out in
the world by the Socinians and those who align with their pernicious ways. This
endeavor, too, is accompanied by various advantages that contribute to its
success. The corruption of the gospel’s doctrine within the Roman church,
originating from the ignorance, darkness, superstition, and carnal affections of
people’s minds, is sustained by the same means. While these factors provided
ample opportunity for its gradual introduction in past ages and regions, the
principles of corruption have now become deeply embedded in the worldly
interests of the majority of individuals in many European nations, securing its
position and influence. Nevertheless, in this present age, characterized by the
emancipation of reason from the bondage of superstition and tradition, and the
freedom to rationally inquire into the true nature and causes of all things,
which many claim to embrace, it may seem remarkable how this corruption has
gained ground and expanded its reach. Unless it finds adherents who have been
enticed away from their own rational faculties and independent thinking by
certain external advantages that they consider valuable, its progress would be
perplexing. The ensuing discourse explores the true reasons behind its
advancement. This new attempt, disregarding the discredited aids of superstition
and carnal affections that were dominant and effective in previous eras, finds
refuge in the guise of reason and the supposed compatibility of its proposals
with the natural light and understanding of human beings. Regardless of the
actual relationship between religion and reason, in an age where learning and
discourse have flourished but true reverence for God has declined, reason has
become an idol, eagerly worshipped. Anyone who presents an offering to this
idol, even if it involves sacrificing the sacred mysteries of the gospel, will
undoubtedly receive a warm reception and applause. Conversely, those who refuse
to burn incense on its altar will be denounced as fools and enemies of humanity.
If you tell people that there are aspects of religion that transcend the limits
of finite and fallible reason, and that there are truths that may appear
contrary to corrupted and depraved human understanding, they will respond
(rightly so, although tragically misused) that their reason is the best and
perhaps the only means they possess to discern truth from falsehood. Given that
the liberty of individuals’ own rational faculties has gained immense popularity
in the world (as indeed it is the most excellent aspect of humanity in and of
itself), it is foolish to expect that it would not be subject to pernicious
abuse, as every valuable thing has always been when elevated to such esteem as
to make it susceptible to corruption. No one will ever attempt to make use of
that which others have no respect for or despise. The advantage that the
Socinians and their adherents have in their attempt to corrupt the doctrine of
the gospel lies in their ability to exploit the general appeal of reason as the
ultimate measure and standard of truth. By presenting themselves as champions of
right reason and dismissing any exceptions or limitations to this proposal, they
gain the favor of many who aspire to share in the reputation that reason has
acquired in the world. Through the confident use of this artifice, and the
absurd application of this principle to infinite and holy mysteries of divine
revelation, they have gained the reputation of being the most rational
interpreters of sacred things, despite their reasoning being as weak and
insufficient as their predecessors in similar endeavors. Equipped with this
advantage, when they proceed to present their specific opinions, they already
have a predisposed audience and a favorable environment for their reception,
leading to their frequent success. Their opinions generally fall into two
categories: First, the assertion that there is no reason to believe anything
that reason cannot comprehend, thus concluding that whatever is beyond reason is
contrary to it and should be rejected as destructive to the natural constitution
of our souls. Second, the claim that the human mind, in its present condition,
is fully capable of fulfilling all its intellectual and moral duties in relation
to God and can meet all requirements placed upon it. Essentially, they purport
to defend human nature, common reason, and the inherent morality of mankind
against allegations of weakness, depravity, and corruption, which some level
against it. Although this is contrary to the universal experience of the world,
this design gains acceptance among many due to its alignment with the
inclination of human nature to reject charges of its own depravity.

Furthermore, by appealing to the reputation that reason has attained in matters
of God, and by encouraging contempt for others as weak and irrational, they
cater to the depraved minds of individuals, making their progress in one form or
another highly probable. The subtle enemy of our salvation takes advantage of
the disposition, inclinations, and prevailing beliefs of each age and season.
Without his influence, devotion in the past could have been practiced without
superstition, and in this age, the use of reason could be defended without
rejecting the necessity of supernatural illumination and the fundamental truths
of the gospel. However, once he mixes his poison with something good, it becomes
all the more pernicious.

It is unfortunate that the defection from the truth of the gospel is not limited
to the instances previously mentioned, but has also affected Protestants to some
extent. There is a weariness and dissatisfaction with the truths that have been
professed since the time of the Reformation, including those very truths that
sparked the Reformation itself. In addition to the extremes of error mentioned
earlier, some have departed from the foundations of the reformed religion and
compromised the essential truths upon which it was built. This has led to a
confusion of harmful opinions and a loss of reputation for stability and
usefulness. As a result, divisions, debates, and animosities have multiplied
over the core articles of our faith, causing internal conflicts among those who
were originally united in preserving the Protestant profession. These divisions
have weakened the collective voice of Protestants and made them vulnerable to
the artifices and power of those who seek to impose their yoke once again upon
the Christian world. Nothing would prepare the way for their success more than
the undermining of the doctrinal consistency that the reformed churches
maintained for a significant period of time, standing firm against all forms of
opposition.

It is a sobering reality that throughout history, no church or nation that has
embraced the profession of the gospel has been able to maintain its purity
indefinitely. Sooner or later, either partially or completely, there has been a
falling away from the revealed doctrine and required obedience of the gospel.
Those who believe that the purity of religion can be preserved solely through
confessions and canons deceive themselves. Unless there are vigilant efforts to
preserve the truth and power of the gospel, while simultaneously opposing those
who seek to corrupt it, the decline and defection will continue. In the present
age, the defection from the original pattern of Christianity is almost
universal. The visible profession of Christianity does not adequately reflect
the scriptural standard or the early believers’ example. This raises a crucial
question for thoughtful individuals: Should there be an immediate endeavor to
bring as many people as possible back to the original standard in their
profession, obedience, and worship? Or should we accommodate the present state
of affairs to preserve the remaining fragments of religion among those who are
not capable of a full restoration? The differing opinions on this matter form
the basis of various controversies and debates. However, it is likely that these
disputes will only come to an end when God graciously brings about a fresh
revival of evangelical faith, love, and holiness among all Christians. Until
then, the differences in judgment regarding the path forward will persist.

After contemplating the state of affairs in the world and entertaining
legitimate concerns that there may be further deterioration from the power and
purity of evangelical truth, I embarked on a comprehensive investigation. I
sought to uncover the hidden causes and reasons behind the propensity of
individuals, throughout all generations, to apostatize from the genuine
profession of the gospel in faith and obedience, as evidenced by the prevailing
trends. This contemplation was prompted, in part, by my involvement in the
exposition of the sixth chapter of the Epistle to the Hebrews. In that passage,
the apostle vividly depicts the nature of complete apostasy and the ultimate
judgment of apostates by God. Reflecting on the enormity of that sin and the
consequent terror of the Lord, coupled with the escalating impiety, profanity,
and detestable indulgences, along with the prevalence of ignorance, error, and
superstition, I couldn’t help but ponder the potential trajectory of these
developments. These thoughts weighed heavily on my mind, despite my modest and
inconspicuous position in the world, as I considered the glory of God, the honor
of Christ and the gospel, and the eternal well-being of souls—all of which were
at stake. I questioned how anyone could find contentment in their professed
Christianity without a deep concern for and genuine sorrow over the suffering
caused by this woeful apostasy. While I may not have reached the pinnacle of
devotion in this regard, I can honestly and earnestly attest that my prayers and
tears, though perhaps inadequate given the gravity of the situation, have been
heartfelt and sincere.

I was well aware of the limitations and insignificance of my position in the
world, coupled with the numerous obstacles that could undermine even the most
sincere endeavors. Therefore, I did not harbor any illusions that I, with my
humble status, could single-handedly bring relief to nations or national
churches that are on the precipice of this disastrous evil. Nevertheless,
privately mourning for them, fervently laboring in prayers and supplications for
a greater outpouring of the Spirit of Christ upon them for their well-being, are
actions that may be disregarded by some, yet they will be accepted by God when
offered sincerely by the humblest of His servants who call upon His name. Those
who have been granted greater opportunities and advantages will be held to a
different standard. Undoubtedly, those who are entrusted with the task of
opposing the rising tide of impiety and profanity and applying the effective
remedies for these evils to the souls and consciences of people bear a
tremendous responsibility. It will be a tragic outcome if they fail to
diligently and openly risk all their earthly concerns in order to prevent this
breach. A learned writer from the Church of England aptly noted two significant
and odious sins of hypocrisy prevalent among others: Firstly, the belief that
martyrdom is not relevant in a state that authorizes the true profession of the
religion we, among many, deem most favorable and would choose for ourselves if
given the opportunity. Secondly, the notion that errors in doctrine or opinion
are more pernicious than indulgence in sinful practices, persistence in a life
of sin, or blatant disobedience to God’s commandments. Moreover, he declared
that ministers of the gospel can deny Christ or reveal their shame of the gospel
by failing to oppose sinful behavior as they should. He further emphasized that
any era since the propagation of the Christian religion that lacked a sufficient
number of martyrs should be attributed more to the negligence, ignorance,
hypocrisy, or lack of courage among Christ’s ambassadors or appointed pastors
rather than the sincerity, gentleness, or faithfulness of the congregation,
particularly its leaders. These insights, found in the writings of this author,
deserve careful consideration by individuals before it is too late.

However, there is a responsibility to trade with even a single talent. If there
is a willing heart, one’s efforts are accepted based on what they have, not what
they lack. It is this understanding that has motivated me to present my thoughts
on the nature, causes, and occurrences of the current departure from the gospel
and decline of holiness, along with the means to safeguard against its
contamination and prevent its prevalence among individuals. It serves no purpose
to confine our efforts to futile complaints or to confront the effects without a
thorough understanding and consideration of their causes. Therefore, the
investigation and exposition of the causes of this evil form the primary subject
of the following discussions. If, through these efforts, I have only succeeded
in inspiring individuals who possess greater insight and abilities to uncover
the hidden sources of the deluge of sin and error in the Christian world, and
who are better positioned to utilize their findings for the public good, then I
will consider myself to have received a rich reward.

There is one important matter that I must bring to the attention of those
readers who take an interest in my writings. The publication of this exposition
on select verses from the sixth chapter of the Epistle to the Hebrews might give
the impression that I am abandoning my original plan of providing a
comprehensive exposition of the entire epistle. However, I cannot foresee what I
may accomplish as I approach the inevitable time when I must depart from this
earthly existence, a reality that constantly reminds me through my many
weaknesses and limitations. Thus, as long as I am alive, I am determined to
continue with that work to the best of my ability, relying on God’s enablement
and considering other pressing responsibilities. The only reason, apart from the
perceived timeliness, why this particular portion of the exposition is being
presented to the public is that the thoughts that arose from it became so
extensive that including them within the context and purpose of the apostle’s
writing would have resulted in an excessive digression. THE NATURE AND CAUSES OF
APOSTASY FROM THE GOSPEL.


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  CHAPTER 4: 02. CHAPTER 1.
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CHAPTER 1. THE NATURE OF APOSTASY FROM THE GOSPEL DECLARED, IN AN EXPOSITION OF
Hebrews 6:4-6.

INTENDING an inquiry into the nature, causes, and occasions of the present
defection that is in the world from the truth, holiness, and worship of the
gospel, I shall lay the foundation of my whole discourse in an exposition of
that passage in the Epistle of Paul the apostle unto the Hebrews, wherein he
gives an account both of the nature of apostasy and of the punishment due unto
apostates; By examining and clarifying this context, I hope to address the
perceived difficulties and shed light on the intended meaning conveyed by the
Holy Spirit. The specific passage I will focus on is found in chapter 6, verses
4-6. Here are the words of the passage:

"For it is impossible for those who have once been enlightened, who have tasted
the heavenly gift, who have shared in the Holy Spirit, who have tasted the
goodness of the word of God and the powers of the coming age and who fall away,
to be brought back to repentance. To their loss they are crucifying the Son of
God all over again and subjecting him to public disgrace." This passage in our
apostle’s discourse has been widely recognized as accompanied with great
difficulties, and there have been many differences about its interpretation,
both doctrinally and practically. Sundry have stumbled and miscarried here. It
is almost generally agreed upon that these words, and the colorable but indeed
perverse interpretation and application made of them by some in the primitive
times, occasioned by the then present circumstances of things, to be mentioned
afterwards, caused the Latin church to be so slow in receiving the epistle
itself, that it had not absolutely prevailed therein in the days of Jerome, as
we have elsewhere declared. Therefore, it is necessary that we should inquire
into the occasion of the great contests which have been in the church, almost in
all ages, about the sense of this passage.

It is known that the early church was very careful about the holiness and
upright conduct of those who were part of it. If someone was found to have
committed a known and visible fault, they were required to publicly repent
before they could participate in the sacred ceremonies. For more egregious sins
such as murder, adultery, or idolatry, many churches would never allow the
guilty party back into the communion. The most significant issue they faced was
with those who, in the face of persecution, complied with the Gentiles and their
idolatrous worship. There was no set rule to deal with such situations, and each
church exercised leniency or severity based on their own interpretation. The
Church of Rome was seen as more lenient than others in their treatment of
offenders. This was criticized by Novatus and Novatianus, who denied forgiveness
to those who had fallen into open sin after baptism, including those who had
outwardly complied with idolatrous worship during persecution. Novatianus went
so far as to exclude these individuals from all expectation of forgiveness from
God himself. His followers, however, were more moderate, denying only those
individuals re-entry into the church’s communion. They believed that, although
God would ultimately forgive those who repented, the church should not allow
those who had committed these sins to return to the community. The Novatians
believed that this view was supported by the use of baptism, which was not to be
repeated, and that no pardon should be granted to those who had committed sins
that they had been cleansed of at their baptism. They believed that the words of
our apostle confirmed this view. Unfortunately, people often interpret a
specific text of scripture according to their own beliefs, without considering
the context of the passage or the Bible as a whole. The Church of Rome, although
it believed that the Novatians were too severe in their discipline, was unable
to answer their objection from this passage. They chose to suspend their assent
to the authority of the entire epistle, rather than risk the church being
damaged by its admission. Fortunately, some learned men later explained the
words in a way that did not support the Novatians’ views. Otherwise, the
authority of the epistle would have been jeopardized.

Today, the controversy is long forgotten, and many churches allow repentant
sinners to participate in their communion. Some argue that the individuals
described by the apostle were true believers who fell from grace and perished
eternally. Others believe that this is not possible according to the covenant of
grace in Christ Jesus. The debate continues among scholars.

Once again, there have been various errors in the practical application of the
meaning of these words to people’s consciences, mostly made by the individuals
themselves who are concerned. Because of their sins, they have been overwhelmed
with fears and troubles of conscience. In their darkness and distress, they have
assumed that they have fallen into the condition described by our apostle, and
as a result, they are irrecoverably lost. These apprehensions typically happen
to people in two situations. Some individuals, after they have made a profession
of the gospel, have committed a serious actual sin against the second table.
Their consciences are tormented by their guilt (as long as they are not greatly
hardened through the deceitfulness of sin). They believe that they have fallen
under the sentence denounced in this Scripture against such sinners and consider
themselves to be irrecoverable. Others make the same judgment of themselves
because they have strayed from their former strict performance of duties,
despite having always followed their convictions.

However, it is certain that the apostle, in this discourse, does not condone the
severity of the Novatians, who permanently excluded offenders from the peace and
communion of the church. Nor does he support the idea of true believers
experiencing final apostasy, which he denounces in this same chapter, in line
with numerous other biblical passages to the same effect. Moreover, he does not
teach anything that would discourage or dishearten the conscience of any sinner
who desires to return to God and find acceptance with Him. Therefore, we must
first focus on the explanation of these words so as not to interfere with the
boundaries of other truths or transgress against the analogy of faith. When we
examine this entire discourse in conjunction with other scriptures and free it
from any prejudices that people may have, we will see that it does not give any
legitimate reasons for the errors mentioned earlier. Instead, it is a necessary
and wholesome warning that all gospel adherents should consider.

Concerning these words, we will discuss 1) how they are connected to the
preceding text, indicating the reason for the introduction of this entire
discourse; 2) the subject being discussed, or the persons being spoken of, under
different qualifications, which we may investigate individually or collectively;
3) what is assumed about them; and 4) what is affirmed of them based on that
assumption. The connection of the words is made through the causal conjunction
"for." It serves as a reason for what was previously discussed and also
emphasizes the limitation which the apostle added to his plan of further
instruction, "If God permit." The apostle does not express his judgment that the
recipients of his letter were such as he described, as he later declares that he
"hoped better things" concerning them. It was necessary to caution them so that
they might avoid falling into such a state. He had previously noted their slow
progress in knowledge and practice, and here he warns them of the danger of
continuing in a state of slothfulness. Failure to progress in the gospel and
obedience leads to a complete abandonment of both. The most severe warnings are
not only useful but necessary towards those who are seen to be lazy in their
profession. The description of the subject of discussion is given through five
instances of the evangelical privileges they received, despite which they may
completely forsake the gospel. We can observe a few things about this
description in general: (1) The apostle, in an attempt to express the terrible
state and judgment of these individuals, describes them using things that fully
evidence their unavoidable and righteous destruction. These things must be
eminent privileges and advantages that they received through the gospel. Their
rejection of these in their apostasy proclaims their deserved destruction from
God. (2) All these privileges consist of certain special operations of the Holy
Spirit that were unique to the dispensation of the gospel, which they could
neither participate in nor receive under Judaism. The Spirit was not received in
this sense by "the works of the law, but by the hearing of faith," as noted in
Galatians 3:2. This was a testimony to them that they were delivered from the
bondage of the law, namely, by a participation of that Spirit, which was the
great privilege of the gospel. (3) There is no express mention of any covenant
grace or mercy towards them, nor of any duty of faith or obedience they had
performed. Nothing regarding justification, sanctification, or adoption is
expressly assigned to them. Later on, the apostle declares his hope and
persuasion concerning these Hebrews that they were not the same as those he had
previously described and would not fall away unto perdition. He does so on three
grounds that differentiate them from the former group: (1) They had things that
accompany salvation, which are inseparable from it. None of these things were
assigned to those described in this passage. If they had, they would not have
been an argument or evidence of a different end than the others. Thus, nothing
here is ascribed to these individuals that peculiarly "accompanies salvation"
(verse 9). (2) They are described by their obedience and fruits of faith. Their
"work and labor of love" towards the name of God is mentioned in verse 10. This
is also what differentiates them from those in the text, who the apostle
supposes may perish eternally. These fruits of saving faith and sincere love
cannot do so. (3) The faithfulness of God was involved in the preservation of
the previously mentioned group. "God is not unrighteous to forget" them because
they were individuals who were interested in the covenant of grace. There is an
engagement on the faithfulness or righteousness of God to preserve men from
apostasy and ruin with respect to this covenant. There is equal respect for all
those taken into that covenant. But the individuals in the text do not fall into
this category, and thus the apostle does not suggest that the righteousness or
faithfulness of God is in any way engaged in their preservation, but rather the
opposite. This entire description refers to some special gospel privileges that
were shared by professors in those days, and we must inquire The FIRST thing in
the description is that they were "once enlightened." The Syriac translation
says "once baptized." It is certain that baptism was called "illumination" early
in the church, and "enlighten" was used for "baptize." Baptism was only to be
celebrated once, according to the constant faith of the church in all ages.
Baptism was called "illumination" because it was one ordinance of the initiation
of persons into a participation of all the mysteries of the church. They were
thereby translated out of the kingdom of darkness into that of light and grace.
Baptism was the beginning and foundation of a participation of all the other
spiritual privileges that are mentioned afterwards. Upon the baptizing of
persons, the Holy Spirit came upon them and endowed them with extraordinary
gifts peculiar to the days of the gospel. This opinion has much probability in
it, and I would embrace it if the word itself, as used here, did not require
another interpretation. The word "once" is not to be restrained to this
particular but refers equally to all the instances that follow, signifying no
more than that those mentioned were truly partakers of them. To be "enlightened"
in this place means to be instructed in the doctrine of the gospel so as to have
a spiritual apprehension thereof, and this is so termed for two reasons: Of the
objects, or the things known or apprehended, "life and immortality are brought
to light through the gospel." Hence it is called "light," such as "the
inheritance of the saints in light." The state which men are brought into is
called "light" in opposition to the darkness that is in the world without it.
The world without the gospel is the kingdom of Satan, the whole world, and all
that belongs to it in distinction from and opposition to the new creation, is
under the power of the wicked one, the prince of the power of darkness. This is
called "walking in darkness," and "walking in the light" is opposed to it. Of
the means or manner of the knowledge communicated, the word fwti,zomai is used
to give light or knowledge by teaching, the same as hr"wOh. The meaning of
fwtismo,j is knowledge upon instruction. The instruction in the knowledge of the
gospel is called "illumination" because the gospel itself is light. The first
characteristic of the people being described is that they were "once
enlightened," which in the Syriac translation is rendered as "once baptized." In
the early church, baptism was often called "illumination," and the times of the
administration of the sacrament were known as "the days of light." It was
believed that through baptism, individuals were initiated into the mysteries of
the church and were translated from darkness into light and grace. Additionally,
baptism was often accompanied by the Holy Spirit bestowing gifts upon those who
received it. However, in this particular passage, the word "enlightened" refers
not to baptism but to spiritual instruction in the gospel, which brings
knowledge and understanding. The objects of this knowledge are the doctrines of
the gospel, including the person of Christ, God’s reconciliation of the world to
himself through Christ, and the work of Christ as mediator. This knowledge
illuminates the mind and dispels the darkness of ignorance and confusion. While
the degree of understanding may vary, a basic knowledge of these fundamental
principles is required for someone to be considered illuminated. This property
is the first characteristic of those being described, and it indicates that they
have received spiritual instruction in the gospel and have been influenced by
the Holy Spirit. The apostle emphasizes that being illuminated is a great
privilege and mercy, but he also warns that this privilege can be lost and can
lead to condemnation for those who have received it but do not continue to
pursue it. Moreover, the neglect of this privilege can lead to a hazardous
condition that may incline towards apostasy. The text reveals some important
aspects regarding the nature of the illumination and knowledge ascribed to the
apostates. In order to help those who may be concerned about their own
situation, let us examine this first part of their character more closely, and
also how this illumination is lost in apostasy.

It should be noted that there is a knowledge of spiritual things that can be
purely natural and disciplinary, which can be attained without any special aid
or assistance from the Holy Spirit. This is evident in common experience,
especially among those who dedicate themselves to the study of spiritual things,
yet remain strangers to all spiritual gifts. Some knowledge of the Scripture and
its contents is attainable by the same amount of effort and study as any other
art or science. The illumination referred to here, being a gift of the Holy
Spirit, differs from and is superior to this purely natural knowledge. It allows
for closer access to the light of spiritual things in their own nature than
natural knowledge does. Even with the utmost development of purely natural
scientific notions, the things of the gospel in their own nature are not only
unsuitable for the wills and affections of persons endowed with them but are
also considered foolishness to their minds. However, this spiritual illumination
gives the mind some satisfaction, with delight and joy in the things that are
known. Although it is not fully comprehended, it represents the way of the
gospel as a "way of righteousness," as reflected in 2 Peter 2:21, which gives it
a unique significance in the mind.

Additionally, the knowledge that is merely natural has little or no power over
the soul, either to keep it from sin or to constrain it to obedience. There is
no generation of sinners in the world more secure and profligate than those who
are solely guided by natural knowledge. However, the illumination referred to
here is accompanied by efficacy in such a way that it effectively presses the
conscience and the whole soul to abstain from sin and perform all known duties.
Therefore, individuals under the power of this illumination and its convictions
often walk blamelessly and uprightly in the world, so as not to contribute to
the contempt of Christianity, unlike those guided solely by natural knowledge.
Furthermore, there is such an alliance between spiritual gifts that wherever one
of them resides, it has others accompanying it, or one way or another, belongs
to its train. As is evident in this place, even a single talent is made up of
many pounds. However, the light and knowledge that come through mere natural
acquisition are solitary and lack the company and support of any spiritual gift.

Finally, it should be noted that this spiritual illumination does not lead to a
saving, sanctifying light and knowledge. Although it momentarily affects the
mind with glimpses of the beauty, glory, and excellence of spiritual things, it
does not provide that direct, steady, intuitive insight into them, which is
obtained by grace. This illumination does not renew, change, or transform the
soul into a conformity with the things known by planting them in the will and
affections, as a gracious, saving light does, as described in 2 Corinthians
3:18; 2 Corinthians 4:6, Romans 6:17; Romans 12:2.

I believe it’s necessary to clarify the nature of the first part of the
character of apostates. The second characteristic mentioned in their description
is that they have "tasted of the heavenly gift," which is emphasized by the
doubling of the article. We need to understand what is meant by the "heavenly
gift" and what it means to "taste" it. The term "dwrea," (δωρεά) meaning "gift"
or "donation," carries different nuances depending on its context. Sometimes, it
refers to the act of giving itself, while other times it denotes the thing that
is given. For instance, in 2 Corinthians 9:15, "Thanks be to God for his
indescribable gift," it refers to God’s bestowal of a generous and benevolent
spirit upon the Corinthians in their ministry to the needy believers. This
generous spirit is referred to as "God’s gift." The gift of Christ is also
mentioned in Ephesians 4:7, where it states, "But to each one of us grace has
been given as Christ apportioned it." This means that Christ grants and
distributes the fruits of the Spirit according to His own pleasure. Similar
examples can be found in Romans 5:15-17 and Ephesians 3:7. At times, "dwrea" can
also refer to the thing given, which is properly expressed as "dwron" or
"dworhma," as seen in James 1:17. In John 4:10, it is used to signify "The gift
of God," referring to the thing bestowed by God or to be bestowed by Him. Some
people interpret this passage as referring to the person of Christ Himself, but
the context clarifies that it is the Holy Spirit who is symbolized as the
"living water" that Jesus promises to bestow. From what I can gather, "dwrea"
only signifies the Holy Spirit when referring to the thing given, and it is
never used with any other meaning in relation to God. The Holy Spirit is
particularly recognized as the gift of God in the context of the New Testament.
The Holy Spirit is called "heavenly" or "from heaven," which may refer to His
work and effect, which is heavenly as opposed to carnal and earthly. However, it
mainly relates to His mission by Christ after His ascension into heaven, as in
Acts 2:33, where He is exalted and receives the promise of the Father and is
then sent by Christ from heaven. The promise of the Holy Spirit was that He
would be sent from heaven, which is also the same as "heavenly," as in
Deuteronomy 4:39, 2 Chronicles 6:23, Job 31:28, Isaiah 32:15, and Isaiah 24:18.
When the Holy Spirit came upon the Lord Christ to anoint Him for His work, "the
heavens were opened," and He came from above, as in Matthew 3:16. Similarly, in
Acts 2:2, at His first coming on the apostles, there was "a sound from heaven."
Therefore, in 1 Peter 1:12, the Holy Spirit is said to be "sent from heaven,"
which is also referred to as "the gift of God." Hence, although there are other
reasons why the Holy Spirit can be considered "heavenly," we can see that His
being sent from heaven by Christ after His ascension and exaltation there is the
main reason for His being referred to as the "heavenly gift" in this passage,
although it’s not an absolute exclusion but with respect to a particular work.

Regarding the objection raised about the mention of the Holy Spirit in the next
clause, it is important to consider the following points:

It is not uncommon in Scripture to express the same idea using different words
to emphasize its significance or to provide various aspects of the same truth.
This is done to reinforce the meaning and ensure clarity when dealing with
complex concepts. The subsequent clause may serve as an explanation or
elaboration on the preceding statement. This is a common practice in biblical
writing, where a general statement is followed by specific details to enhance
understanding. Therefore, the mention of the Holy Spirit in the next clause does
not necessarily invalidate the interpretation that includes the Holy Spirit as
the gift referred to earlier. In this context, the Holy Spirit is mentioned not
in terms of his person, but in relation to a specific work or function. The
focus is on the role of the Holy Spirit in transforming the worship practices of
the Church. The Holy Spirit is presented as the promised heavenly gift of the
new covenant era, through whom God establishes a new way of worship based on the
revelation of Christ. The Holy Spirit is entrusted with reforming and renewing
all aspects of worship in the Church. This aligns with the broader theme of the
passage, which emphasizes the superiority and effectiveness of the new covenant
over the old. When Jesus ascended into heaven, he left the existing religious
practices intact until the Holy Spirit was sent to enable the disciples to make
the necessary changes. The Holy Spirit, as the great gift of God promised under
the new covenant, brought about a transformation in worship, abolishing the
external and ceremonial elements of the Mosaic law and establishing the new,
spiritual worship of the gospel. This understanding aligns with the overall
message of Hebrews and the purpose of the Holy Spirit in the context of the new
covenant era.

Therefore, the Spirit of God, given for the introduction of the new gospel era
in truth and worship, is the "heavenly gift" referred to in this passage. The
author of Hebrews warns his readers not to turn away from Jesus Christ speaking
in the gospel era through the "Holy Spirit sent down from heaven" (Hebrews
12:25). This includes an antithesis between the law and the gospel, with the
former given on earth and the latter given immediately from heaven. While God
used angels to give the law on earth, the gospel church-state was given by the
Spirit who, although he works in men on earth and is sent from heaven in every
act or work, is still in heaven and always speaks from there, as Jesus himself
said of his divine nature (John 3:13).

We can explore what it means to "taste" of this heavenly gift. The expression
"tasting" is metaphorical and means no more than making a trial or experiment.
We taste things naturally and properly by using our senses to discern our food,
and then we either accept or refuse it based on our experience. It does not
include eating, much less digestion and turning into nourishment, because its
nature is only discerned by tasting, and it may be refused even if we like its
taste, for other reasons. Some have argued that "to taste is as much as to eat,"
as in 2 Samuel 3:35, "I will not taste bread, or anything else." But the meaning
is "I will not even taste it," so he would not be able to eat it. And when
Jonathan says he only tasted a little honey in 1 Samuel 14:29, it was an excuse
and a way to diminish what he had done. However, it is undoubtedly used for some
kind of experience of the nature of things, as in Proverbs 31:18, "She tastes
that her merchandise is good," or has experience of it, from its increase.
Psalms 34:8 says, "O taste and see that the LORD is good," which Peter refers to
in 1 Peter 2:3, "If so be that ye have tasted that the Lord is gracious," or
found it so by experience. Therefore, to taste means to make an experiment or
trial of something, whether to receive or refuse it, and is sometimes opposed to
eating and digestion, as in Matthew 27:34. The individuals mentioned in the
passage had indeed experienced the power of the Holy Spirit, which is referred
to as the gift of God in the context of the gospel dispensation. They had tasted
and experienced the excellence of the spiritual worship and revelation of truth
that came through the Holy Spirit. This experience was a privilege and a
spiritual advantage that not everyone had. It was a recognition that the gospel
surpassed their previous religious practices and traditions. The term "tasting"
used here implies a limited or partial experience compared to the fullness of
spiritual nourishment and understanding that true believers receive.
Nonetheless, it signifies an apprehension and personal encounter with the
excellence of the gospel as it is administered through the work of the Holy
Spirit. This privilege should not be disregarded or despised, as doing so would
be a grave offense and lead to irreparable ruin for apostates.

It is important to note that this characterization of the apostates in the
passage does not directly relate to faith or the claim that Christ is the gift
of God. Instead, it specifically focuses on the apostates’ prior experience of
the power and efficacy of the Holy Spirit in the context of gospel
administrations and worship. To further clarify the apostle’s intention in this
warning, we can make the following observations:

I. The gifts bestowed by God under the gospel are distinctively heavenly,
contrasting with earthly and carnal things. Those who despise these gifts should
be cautious and take heed.

II. The Holy Spirit is the prominent gift of God under the new covenant,
facilitating the understanding of the gospel’s mysteries and the establishment
of spiritual worship practices.

III. There is a goodness and excellence in this heavenly gift that can be tasted
or experienced to some degree, even by those who do not fully receive it in its
life-transforming power and efficacy. They may have a superficial encounter with
the truth of God’s word without experiencing its life-changing impact, observe
the outward order of the church without embracing its inward beauty, or witness
the manifestation of spiritual gifts without displaying the accompanying graces.

IV. Rejecting the gospel, its truth, and its worship after having personally
tasted and recognized their value and excellence is a grievous sin. It serves as
a clear indication of impending destruction and a dire consequence. By
understanding these points, we can grasp the seriousness of turning away from
the gospel after having experienced its truth and the spiritual blessings it
offers. The third characteristic of these individuals is described by the phrase
"And were made partakers of the Holy Spirit." This privilege holds a central
position among the other enumerated benefits, with two preceding it and two
following it. This placement signifies that it is the foundational and animating
principle from which all the other benefits derive, as they are dependent on
participation in the Holy Spirit. The act of partaking in the Holy Spirit can
occur through receiving Him, either in the form of personal inhabitation or
spiritual operations. The former is impossible for the world, which stands in
opposition to true believers, and therefore the individuals in question were not
partakers of Him in this sense. The latter refers to the bestowal of His gifts,
and to partake in Him in this manner is to receive a portion of what He
distributes through spiritual gifts. Thus, being a partaker of the Holy Spirit
involves sharing in and benefiting from His spiritual operations.

However, since the other mentioned benefits are also gifts or operations of the
Holy Spirit, why is this particular privilege emphasized in such a significant
way?

Firstly, it is not uncommon for the Scriptures to express the same concept using
different terms in order to impress upon us a deep consideration and
understanding of it. This is especially true when an expression carries a
particular emphasis, as is the case here. It serves as a severe indictment of
the sins of these apostates that they were "partakers of the Holy Spirit" in
these ways.

Additionally, placing the participation of the Holy Spirit in the middle of the
various aspects mentioned serves to highlight its foundational nature. It is the
underlying basis upon which all the other experiences depend. These individuals
were not just partakers of the Holy Spirit in isolation; rather, their
participation in Him intertwined with being enlightened, tasting the heavenly
gift, sharing in the Holy Spirit, and tasting the good word of God and the
powers of the age to come.

Furthermore, this emphasis on being partakers of the Holy Spirit underscores
their personal involvement and interest in these matters. It goes beyond a mere
objective presentation of these spiritual realities within the church; they
themselves had a personal stake in them. They experienced the Holy Spirit’s
workings and were actively involved in the manifestation of His gifts.

Lastly, emphasizing their participation in the Holy Spirit reminds them of the
privilege they enjoyed under the gospel, which far exceeded what they had known
in Judaism. In their previous religious system, they were unfamiliar with the
concept of the Holy Spirit, but now, as participants in Him, they had entered a
greater realm of spiritual blessings. This further underscores the seriousness
of their apostasy. It is important to note that many may experience the powerful
workings of the Holy Spirit without receiving His gracious indwelling, and many
may partake in His spiritual gifts without experiencing His saving graces.

FOURTHLY, the description includes their tasting of "the good word of God." We
need to address the following questions: 1) What is meant by "the word of God"?
2) How is it considered "good"? 3) In what way did they "taste" it?

Rh/ma means "spoken word," and although its usage by the apostle differs in
Hebrews 1:3; Hebrews 11:3, where it denotes the effective active power of God,
its typical meaning elsewhere is "spoken words." When applied to God, it refers
to His word as preached and declared. Examples of this can be seen in Romans
10:17 and John 6:68. The "word of God" mentioned here refers to the gospel as
preached. It could be argued that they had some experience of the word of God in
their Judaistic state. They certainly had the written word, as "the oracles of
God were entrusted to them" (Romans 3:2). However, the specific reference here
is to the word of God as preached in the gospel dispensation, which is praised
elsewhere, such as in Romans 1:16, Acts 20:32, and James 1:21. This word is
described as "kalo,n," meaning "good," desirable, and lovely, as implied by the
term. The reasons for its goodness will soon be revealed. The word of God as
preached in the gospel dispensation can be understood in two ways: 1) In a
general sense, encompassing the entire system of truths contained within it, and
2) In a specific sense, regarding the fulfillment of the promise through the
sending of Jesus Christ for the redemption of the church. It is this latter
sense that is intended here. It is emphatically referred to as "r`h/ma Kuri,ou,"
or "the word of the Lord," in 1 Peter 1:25. Likewise, the promise of God,
specifically, is referred to as His "good word" in Jeremiah 29:10, which states,
"After seventy years are completed for Babylon, I will visit you and fulfill my
good promise to you by bringing you back to this place." Jeremiah 33:14 also
describes it as "the good thing that I promised." The gospel is the "good news"
of peace and salvation through Jesus Christ (Isaiah 52:7).

They are said to have "tasted" this word, as they had done before with the
heavenly gift. The apostle seems to deliberately use this expression to show
that he isn’t referring to those who, by faith, actually receive, feed on, and
live through Jesus Christ as presented in the gospel word (John 6:35; John
6:49-51; John 6:54-56). In essence, he’s saying, "I’m not talking about those
who have truly received and digested the spiritual food of their souls, turning
it into spiritual nourishment, but those who have tasted it enough to crave it
like newborn infants crave milk, so they can grow by it. They had received a
taste of its divine truth and power, which had a variety of effects on them." We
can further explain these words and the description of the state of these
supposed apostates by considering the following observations, which explain the
meaning of the words.

I. There is a goodness and excellence in the word of God that can draw and
affect people’s minds, even if they don’t arrive at genuine obedience to it.

II. There is a special goodness in the word of the promise concerning Jesus
Christ and the declaration of its fulfillment. To understand the first
proposition, we must examine what is meant by the goodness of the word of God
and how apostates can experience it. These things help explain the apostle’s
meaning. The goodness and excellence of the word of God lies in its spiritual
and heavenly truth. All truth is beautiful and desirable, and the perfection of
the human mind consists in accepting and conforming to it. While "true" and
"good" are distinct concepts, they are inseparable properties of the same
subject. The apostle combines them in Php 4:8. Truth is beneficial because it
brings peace, satisfaction, and contentment to the mind. Conversely, darkness,
errors, and falsehoods are evils that fill the mind with vanity, uncertainty,
superstition, fear, and bondage. It is truth that sets the soul free, as stated
in John 8:32. The word of God is the only pure, unmixed, and solid truth, as
affirmed in John 17:17. In most other matters, men wander aimlessly in the
wilderness of endless conjectures. The truth of God’s word is firm, stable, and
infallible, giving rest to the soul. God is a "God of truth" (Deuteronomy 32:4),
the "only true God" (John 17:3), and the eternal source of truth for all things.
Thus, the word of God is the only revelation of this truth. Therefore, it is
excellent and desirable, and its goodness is to be preferred above all other
things. As it is infallible truth that gives light to the eyes and rest to the
soul, it is the "good word of God." The word of God is good in its matter or the
doctrines it contains, such as:

[1.] The revelation of God’s nature and attributes, which reflects a singular
goodness on the word of God since God is the only good, the only source and
cause of all goodness, and in whose enjoyment all rest and blessedness is found.
Knowing God is incomparably better than enjoying the whole world and everything
in it (Jeremiah 9:23-24). [2.] The revelation of the glorious mystery of the
Trinity, which is unique to the word of God. The knowledge of this mystery is
the only means of having a correct understanding of all other sacred truths, and
without it, none of them can be correctly understood or used for the right
purpose. This mystery alone gives true rest and peace to the soul. Every true
believer, no matter how humble, has this truth’s power on their mind, even if
they cannot explain it well. All grace and truth are built on this foundation
and centre around it, deriving their first power and effectiveness from it. The
word that reveals this mystery is a "good word." [3.] The word of God is good in
the revelation of the entire mystery of the incarnation of the Son of God and
all the effects of infinite wisdom and grace that accompany it. This is the most
important aspect of the word of God that I must inquire and declare in this
world. [4.] The word of God is good in the declaration of all the benefits of
Christ’s mediation, such as mercy, grace, pardon, justification, adoption, and
so on. The word of God is a good word concerning its blessed effects (Psalms
19:7-9; Acts 20:32; James 1:21). The psalmist assures us that it is "more
desirable than gold, even much fine gold" and "sweeter than honey and the
honeycomb." This means that it has incomparable excellence, worth, and goodness.
Those who do not see the goodness in the word of God are strangers to all The
experience of apostatizing persons with the good word of God can be explained
briefly. And their experience is related to the three properties of the word
that make it "good": (1) its truth, (2) its subject matter, and (3) its effects.
And (1) they experience the truth of the word through their convictions,
knowledge, and acknowledgement of it. This brings some peace and satisfaction to
their minds, as truth often does, even though it does not renew them. Those who
heard John preach the truth rejoiced in his light, finding much satisfaction in
it (John 5:35). This was also true of many who heard our Savior preach (Luke
4:22, John 7:46) and countless others who have been convicted by the truth of
the gospel. When people escape the corrupting influences of the world through
lust and error by knowing our Lord and Savior Jesus Christ, they experience the
goodness and sweetness of the rest and peace it brings to their minds.

(2) With respect to the content of the word, they experience its goodness
through the hope of future enjoyment. The "good word of God" promises mercy,
pardon, life, immortality, and glory. Even though their hopes may be based on
faulty grounds, they find great satisfaction in them, especially when they
provide relief from their fears and convictions. Although they deceive
themselves, they still experience the goodness and sweetness of these things as
they are enjoyed by others. Those who truly believe in and receive Jesus Christ
through the word experience "joy unspeakable and full of glory" (1 Peter 1:8),
but those who only taste the word still feel a great satisfaction in their
emotions (Matthew 13:20).

(3) By this taste, they may experience many effects of the word on their minds
and consciences, and therefore experience the power and efficacy of the word. To
explain this further and to distinguish this tasting from the receiving and
feeding on the word by faith that is unique to true believers, requires an
exposition of the text. The experience of apostatizing individuals with the good
word of God can be explained briefly, and this experience is related to the
three properties that give the word its name "good": (1) its truth; (2) its
subject matter; and (3) its effects.

(1) These individuals taste the word as true through their convictions,
knowledge, and acknowledgement of it, which brings some calm and satisfaction to
their minds, as it is the nature of truth to do, even though they are not
renewed by it. Just as those who heard John preach the truth rejoiced in his
light and found much satisfaction in it (John 5:35), so it was with others who
heard Jesus preach (Luke 4:22, John 7:46). Those who escape the pollutions of
the world through the knowledge of Jesus Christ taste the goodness and sweetness
of the rest and satisfaction of their minds, as if they are truly in possession
of those things.

(2) They also taste the goodness of the word through the hopes they have for
their future enjoyment of mercy, pardon, life, immortality, and glory, which are
all proposed in the "good word of God." These individuals have hopes to partake
of these things, which will ultimately fail them, but they still find great
relish and satisfaction in them, especially when they have relief from their
fears and convictions. Even those who deceive themselves in these ways have a
taste of the sweetness and goodness of these things for those who enjoy them.
Those who truly believe and receive Jesus Christ in the word rejoice with joy
unspeakable and full of glory (1 Peter 1:8), while those who only taste of the
word feel great complacency in their affections (Matthew 13:20).

(3) Through this taste, individuals may receive many effects of the word on
their minds and consciences, and they may experience the word as to its power
and efficacy. More will be said about this in the exposition of the text and the
difference between this taste and the receiving and feeding on the word by
faith, which is unique to true believers.

(1) This taste is accompanied by delight, pleasure, and satisfaction in hearing
the word preached, especially when it is dispensed by a skilled "master of
assemblies" who finds "acceptable words" or "words of delight" that are also
"upright and true" (Ecclesiastes 12:10-11). The naughty Jews (Ezekiel 33:31-32)
and Herod, who heard John the Baptist gladly, found delight and pleasure in his
preaching, as did the multitudes who pressed after Christ to hear the word.
Unfortunately, this is also likely the case for many in our present day.

(2) This taste not only brings delight in hearing but also some joy in the
things heard. These individuals are like the hearers of the word who our Savior
compared to the stony ground, receiving it with joy (Matthew 13:20), as it was
with the hearers of John the Baptist (John 5:35). The word, as tasted only, has
this effect on their minds, causing them to rejoice in the things they hear but
not with abiding solid joy or joy unspeakable and full of glory, but rather with
something temporary and fleeting. This arises from the satisfaction they find in
hearing about good things such as mercy, pardon, grace, immortality, and glory,
but they will not go to the trouble of obtaining an interest in them.

(3) The word, as only tasted of, will work a change and reformation of their
lives, with a readiness to perform many duties (2 Peter 2:18; 2 Peter 2:20; Mark
6:20).

[4.] I have discussed elsewhere the inward effects that the word may have on the
minds and affections of people, including illumination, conviction, and
humiliation. However, even with these effects, it is only a taste of the word.
The gospel and Christ preached therein are the food of our souls, and true faith
not only tastes it but also feeds on it. Through this, it is transformed into
grace and spiritual nourishment in our hearts. To achieve this, there are a few
requirements:

First, we need to lay up and treasure the word in our hearts, as in Luke 1:66;
Luke 2:19. Food cannot nourish us unless it is received into our stomachs, where
the means and causes of digestion and communication are located. Similarly, the
word needs to be placed in our hearts through fixed meditation and delight.
Otherwise, it may please us for a while but will not nourish our souls.

Secondly, food must be mixed and incorporated with the digestive humor, power,
and faculty of the stomach, or it will not nourish us. Even if a person eats a
lot of food, if there is any noxious humor in their stomach hindering it from
mixing itself with the means of digestion, it will not benefit them. Similarly,
until the word in our hearts is mixed and incorporated with faith, it will not
benefit us, as in Hebrews 4:2. There is nothing of this sort when we only have a
taste of the word.

Thirdly, when we feed on the word, it is turned into a principle of life,
spiritual strength, and growth within. A mere taste of it will not give us these
benefits. Just as food, when digested, turns into flesh, blood, and spirits, the
word and Christ in it do the same spiritually for our souls. Thus, Christ
becomes "our life" and "lives in us" as the efficient cause of our spiritual
life, as in Galatians 2:20 and Colossians 3:3. We grow and increase through the
word, as in 1 Peter 2:2. A mere taste of the word may provide temporary
refreshment but not lasting strength. Many people enjoy the word when it is
preached, but they never gain life, strength, or growth from it.

Fourthly, when the word is received as it should be, it transforms the soul into
the likeness of God, who sends us this food to change our whole spiritual
constitution and to make us more like Him, in "righteousness and true holiness,"
as in Ephesians 4:21-24 and 2 Corinthians 3:18. A mere taste of the word will
not accomplish this, nor will it give us the love of the truth necessary to
abide by it in trials or temptations, as in 2 Thessalonians 2:10. It also will
not produce universal obedience or the fruits of the spirit. Many people satisfy
themselves with mere notions of the truth and empty speculations about it
without even attaining a taste of the goodness of the word. There are many such
people in the world. All hearers of the word must scrutinize their own souls
severely to determine whether they rest only in a taste of the word and come
short of feeding upon it and Christ therein. I must not divert from the text,
but I hope that what I have discussed here was necessary to declare the true
state and condition of the people spoken of. The second proposition mentioned
has been treated elsewhere.

Lastly, the passage adds, "And the powers of the world to come." The term
"dunamis" refers to the mighty, great, miraculous operations and works of the
Holy Spirit. We have discussed what these are and how they were experienced by
the Hebrews in our exposition on chapter 2:4. Such powers are recorded in the
Acts of the Apostles. As we have shown in that chapter, the "world to come"
mentioned in this epistle refers to the days of the Messiah, which was the
common name for the new world that God had promised to create at that time.
Therefore, the "powers of the world to come" refer to the gifts that were used
to perform signs, wonders, and mighty works by the Holy Spirit, as foretold by
the prophets. See Joel 2:28-32 compared with Acts 2:16-21. The people mentioned
in the passage are supposed to have experienced these powers, either by
witnessing them performed by others or by themselves. They had an encounter with
the glorious and powerful workings of the Holy Spirit in confirming the gospel.
It is even likely that they themselves were partakers of these powers,
particularly the gift of tongues and other miraculous operations. This
heightened their apostasy and made their recovery impossible, as nothing in
Scripture suggests that anyone can recover from such sin except those who
particularly sin against the Holy Spirit. Although it is possible to contract
guilt in other ways, none are as significant as rejecting truth that was
confirmed by the Holy Spirit’s mighty operations. Such rejection ascribes divine
power to the devil, making it impossible to return to the faith. Nevertheless, I
would not exclusively limit extraordinary gifts to those that are ordinary. They
also belong to the "powers of the world to come," as does everything that
contributes to the establishment or preservation of the new world or Christ’s
kingdom. Setting up a new kingdom requires great and mighty power, but once
established, it can be maintained with the ordinary dispensation of power. The
extraordinary miraculous gifts of the Spirit were used to set up Christ’s
kingdom, but it is continued by ordinary gifts, which also belong to the "powers
of the world to come." From considering this description in all its parts, we
can understand the kind of people that the apostle intends here. It is evident
that: The people referred to are not true and sincere believers, at least not
described as such, so nothing can be concluded about the possibility of total
and final apostasy for those who are true believers. For, (1.) Faith or belief
is not mentioned in their description, either directly or in equivalent terms.
And in no other part of Scripture are they intended unless by what belongs
essentially to their state. (2.) Nothing is ascribed to these persons that is
unique to them as believers, taken either from their special relationship to God
in Christ or any property of their own that is not communicable to others. (3.)
They are compared to the ground on which the rain often falls, and beareth
nothing but thorns and briers, unlike true believers. (4.) The apostle
distinguishes true believers from those who might be apostates in many
particulars. The apostle refers to those who recently converted from Judaism to
Christianity based on the truth of its doctrine and miraculous operations. (2.)
He refers not to the common people but to those who had obtained special
privileges, such as extraordinary gifts of the Holy Spirit, speaking with
tongues or working of miracles. (3.) They had convincing evidence that the
kingdom of God and the Messiah, which they called "The world to come," had come
unto them. (4.) Such persons could have undergone a change in their affections
and behaviour, making them highly respected among the believers.

It takes a horrible frame of mind, a malicious enmity against the truth and
holiness of Christ and the gospel, and a violent love of sin and the world, to
turn such persons away from faith and blot out all the light and conviction of
truth that they had received. However, even the smallest grace is a better
security for heaven than the greatest privileges.

These are the people whom our apostle is discussing; and it is supposed by him
that they may "fall away," kai. parapeso,ntaj. The particular nature of the sin
here referred to is subsequently explained in two instances or aggravating
circumstances. This word expresses how the sin is related to the state and
condition of the sinners themselves; they "fall away," doing that which causes
them to do so. We could say "If they shall fall away," as a good expression of
the word. Our old translations only rendered it as "If they shall fall," which
did not convey the sense of the word and was susceptible to an interpretation
not at all intended; for the apostle does not say, "If they shall fall into
sin," whether it be this or that sin, or any sin that can be named, even the
greatest sin imaginable, namely the denial of Christ in the time of danger and
persecution. This was the sin about which so many contests were raised of old,
and so many canons were established concerning the ordering of those who had
contracted the guilt of it. But Peter fell into this sin and yet was renewed
again to repentance, and that speedily. Therefore, we may state that firstly,
with respect to the sense of the words, there is no specific sin that any person
may occasionally fall into through the power of temptation that can place the
sinner under this condemnation, so that it should be impossible to renew them to
repentance. It must, therefore, secondly, be a course of sin or sinning that is
meant. But there are different degrees in this, and indeed there are various
kinds of such sinful courses. A person may fall into a way of sin while still
retaining in their mind a principle of light and conviction that may be
conducive to their recovery. To exclude such people from all hope of repentance
is expressly contrary to Ezekiel 18:21 and Isaiah 55:7, and indeed to the entire
meaning of Scripture. Therefore, men may fall into corrupt and wicked courses
after some conviction and reformation of life, and continue in them for a long
time. We see examples of this every day, though perhaps none that can parallel
that of Manasseh. Consider the nature of his upbringing under his father
Hezekiah, the enormity of his sins, the duration of his continuation in them,
and his subsequent recovery; he is a great instance in this case. As long as
there is in such people any seed of light or conviction of truth that is capable
of being awakened or revived, so as to put forth its power and efficacy in their
souls, they cannot be considered to be in the condition intended, even though
their situation is perilous. The apostle makes a distinction between stumbling
and falling in Romans 11:11, and he did not believe that the unbelieving Jews of
that time had fallen absolutely or irrecoverably. The word "piptein" means
falling absolutely in this context, and "parapiptw" increases the meaning,
either as to the perverseness in the way of falling or the violence of the fall
itself.

Based on this discussion, it is clear that the apostle is referring to a
specific type of falling away.

(1.) Falling away does not refer to committing a specific sin, regardless of its
nature.

(2.) It is not falling into sin due to temptation or surprise, as there are
different rules given for such falls in various places of scripture.

(3.) It is not falling by rejecting or abandoning certain fundamental Christian
beliefs due to error or seduction, such as the Corinthians denying the
resurrection or the Galatians denying justification by faith in Christ alone.

(4.) Falling away consists of a complete renunciation of all the essential
principles and doctrines of Christianity, which is why it is named as such. This
is the sin of those who abandon the gospel to return to Judaism as it was then
practiced, out of opposition and hatred toward Christianity.

(5.) To fully complete this falling away, the renunciation must be professed and
openly declared, such as when someone forsakes the gospel and adopts Judaism,
Mohammedanism, or Gentilism in both belief and practice. The apostle discusses
faith and obedience as professed, and thus also their opposites. Renouncing the
gospel publicly has many aggravating factors that make it a particularly heinous
act. However, even those who inwardly reject the gospel but do not profess it
due to external reasons are still considered apostates in the sight of God.
Their outward compliance with Christian religion only serves to mock God and
aggravate their sin. The "falling away" intended by the apostle is a voluntary
and deliberate abandonment of the gospel, its faith, rules, and obedience, which
would cast the highest reproach and contempt on Christ himself, as explained
later in the text.

Regarding these individuals and their "falling away," two things are to be
considered:

What is asserted about them; The reason for that assertion. The first point is
that it is impossible to renew them again unto repentance. The meaning is
negative, denying the possibility of renewing them again unto repentance.
However, the qualification of that negation turns it into an affirmation that
"it is impossible to do so." The word "impossible" ἀδύνατον (adunaton) is
ambiguous in its import, with some suggesting that an absolute impossibility is
intended, while others propose only a moral impossibility. The latter
interpretation is more commonly accepted, implying that it is rare, difficult,
and unlikely to be expected but not an absolute impossibility. There are
significant reasons and examples to support both interpretations, but further
investigation is necessary to understand its meaning fully.

All future events depend on God, who alone necessarily exists. Other things may
or may not be, depending on how they relate to him and his will. Therefore,
things that are future may be considered impossible either because they
contradict God’s nature, his decrees, or his moral order and law. Things may be
impossible because they contradict God’s nature either absolutely or on some
supposition. For example, God cannot lie or forgive sin without satisfaction. In
this sense, it is uncertain whether the repentance of these apostates is
impossible. It may not be contrary to any essential properties of God’s nature,
but their actions of "crucifying the Son of God afresh and putting him to open
shame" might be incompatible with God’s holiness, righteousness, and glory as
the supreme ruler of the world. However, this is not a definite interpretation
of the passage.

Things that are possible in themselves and with respect to God’s nature may be
rendered impossible by God’s decree and purpose. For instance, God had decreed
that Saul and his posterity would not be preserved in the kingdom of Israel,
although it was not contrary to his nature. However, God’s decrees regarding
particular persons, not their qualifications, cannot be what the author is
discussing. These decrees are sovereign acts of God’s will, not revealed in
particular or by any general rule, and create distinctions between individuals
in similar circumstances. Therefore, we can have some knowledge about what is
possible or impossible with respect to God’s nature and essential properties.
Still, we cannot know what is possible or impossible with respect to his decrees
and purposes, which are free, sovereign acts of his will that even the angels in
heaven cannot understand.

(3.) Things can be possible or impossible based on the rules and order that God
has set in place. If God has not commanded or given us the means to perform a
certain duty, then we should consider it impossible. This is the primary meaning
of the impossibility mentioned here. God has neither commanded us to strive for
nor appointed any means to achieve the renewal of such people to repentance.
Therefore, we have no reason to attempt or expect it, as it is not possible
according to any law or rule established by God. The apostle instructs us only
insofar as it pertains to our duty in future events. We should not look, hope,
pray for, or strive for the renewal of such individuals to repentance. It is not
God’s law for us to do so. It may be possible with God, but he does not want us
to expect such things from him nor has he provided us with a means to achieve
it. We should accept whatever he does, but our duty toward such individuals has
ended, as they have put themselves beyond our reach. The impossibility spoken of
with respect to these individuals is to "renew them again unto repentance." In
the New Testament, "repentance" refers to a "gracious change of mind" based on
gospel principles and promises that leads the entire soul to conversion to God.
This change of mind is the beginning of our turning to God. Without it, neither
the will nor the affections will be engaged with God, and sinners cannot find
acceptance with him.

It is impossible to renew, to renew themselves, or to renew them. The
construction of the words is defective, and must be supplied. It is not possible
for them to do so themselves, and any attempt by others to renew them is in
vain, no matter what means are used. We must now inquire what it means to be
"renewed" and what it means to be "renewed again."

Renewal or renovation means the restoration of the image of God in our nature,
which results in our dedication to Him. We lost the image of God through sin and
became separated from Him, but renewal consists of both the restoration of our
nature and the dedication of our persons to God. There are two types of renewal:

(1.) The first type of renewal mentioned is real and internal, which occurs
through regeneration and effective sanctification. It is described as "the
washing of regeneration and renewing of the Holy Spirit" (Titus 3:5; 1
Thessalonians 5:23). However, this is not what is meant in the context of these
apostates, as they never experienced this kind of renewal. Therefore, they
cannot be said to be renewed again in something they never had.

(2.) The second type of renewal is outward in the profession and commitment to
it. In this sense, renewal consists of making a solemn confession of faith and
repentance in Jesus Christ, accompanied by the act of baptism as a sign of this
renewal. This was the case for all those who converted to the gospel. They
received the outward symbol of an inward renewal when they professed repentance
towards God and faith in our Lord Jesus Christ, even though they did not
actually partake in it. However, this outward profession and pledge of renewal
was what they had. By renouncing Him who is the source of this renewal, His
grace that brings about this renewal, and the ordinance that symbolizes it, they
completely fell away from this state of renewal.

Therefore, it is clear that the phrase "to renew them again," which is "πάλιν
ἀνακαινίζειν" (palin anakainizein) in Greek, means to restore them to their
previous state of faith through a second renewal and baptism as a symbolic
representation of it. This is considered impossible and therefore not to be
attempted. In fact, those who make such attempts often engage in blasphemies and
persecute the truth, providing sufficient reason for others to avoid them. This
is the essence of what is being asserted regarding these apostates: "it is
impossible to renew them again unto repentance," indicating that it is
impossible to take any action towards them that would bring them back to their
former state of faith. From this, several observations can be made to clarify
the apostle’s intention in this discourse:

(1.) There is no mention of the church’s acceptance or rejection of anyone who
repents or makes a profession of repentance after committing a sin. Such
judgments are to be determined by other rules and circumstances. Therefore, the
Novatians cannot use this passage to exclude from church communion those who
denied their faith during times of persecution, but expressed a repentance that
could not be proven sincere. This passage only refers to those who cannot repent
or make a profession of it, with whom the church has nothing to do. It is not
stated that those who fell away in this manner can never be readmitted to their
previous state in the church upon repentance, but that God’s severity against
them is such that he will not grant them repentance unto life again.

(2.) There is nothing in this passage that prevents anyone who has committed a
great sin or engaged in a course of sinning after receiving light, convictions,
and gifts from repenting and striving for sincerity in their faith. In fact,
such a desire and effort exempts anyone from the judgment threatened in this
passage.

Therefore, this passage can greatly encourage sinners, as it is declared that
those who are rejected by God and deemed impossible to renew are those who never
endeavor to turn by repentance. Those who are sincerely seeking to repent have
the door of mercy still open to them. It is only against those who never seek to
turn by repentance that the door is shut. Even if the sinners rejected by God
may fall under the conviction of their sins and despair of their future
condition, they never rise up to attempt repentance on the terms of the gospel.
The impossibility that is intended here, of whatever sort it may be, refers to
the severity of God in giving up such sinners to their obdurateness and
obstinacy in sinning. They become so blind and hard-hearted that they neither
will nor shall ever sincerely seek after repentance, and no means can bring them
to it according to the mind of God. The righteousness of this severity is taken
from the nature of this sin, as the apostle explains in the following instances.
In passing, we may observe that: In preaching the gospel, it’s necessary to
emphasize the severity of God in dealing with sinners who provoke Him. Indeed,
God’s severity is primarily exercised in relation to sins against the gospel, as
the apostle reminds us in the case of the unbelieving Jews in Romans 11:22 :
"Behold the goodness and severity of God: on them which fell (those in the
text), severity. "vApotomi,a" (βαπτομία). refers to a sharp direction or cutting
off. Therefore, I don’t believe it’s an essential property of God’s nature,
unlike His holiness, righteousness, or vindictive justice, which are essential
properties of the divine nature. This is why God cannot and will not allow
people to sin and go unpunished without satisfaction or atonement for their
sins. This is something we have discussed elsewhere.

God’s "severity" is his free act of will, which operates according to these
essential properties of his nature in an extraordinary way, whenever and however
He chooses. When the apostle wants to remind us of this severity, to instil in
us a holy fear and reverence for God in our worship, he adds, "For our God is a
consuming fire," in Hebrews 12:29. This means that God is infinitely pure, holy,
and righteous, and He will deal with us accordingly. Therefore, if we do not
work for "grace to serve him acceptably with reverence and godly fear," He may
unexpectedly unleash His severity upon us.

God’s severity is His exemplary way of dealing with sinners who provoke Him,
according to the demands of His holiness and wisdom, without any further
patience or forbearance. There are certain sins, or degrees of sinning, that
God’s holiness, majesty, and wisdom cannot tolerate without punishment or
attention in this world. In these cases, God is said to exercise His severity,
and He does so in a way that is just and fitting.

(1.) When preaching the gospel, it is necessary to emphasise the severity of
God’s punishment towards those who sin against it, particularly those who commit
sins against the gospel. The Apostle Paul directs us to consider this when
speaking of the unbelieving Jews in Romans 11:22, "Behold the goodness and
severity of God: on them which fell, severity." The word "severity" here means a
sharp direction or cutting off. I do not understand it to be an essential
property of God’s nature like his holiness, righteousness, or vindictive
justice, which are essential properties of God’s nature. He will not and cannot
allow sin to go unpunished without any satisfaction or atonement being made for
them, which we have previously discussed. "Severity" is God’s free act of will,
acting according to these properties of His nature when and how He pleases.
Therefore, it is resolved into them. Our Apostle, when trying to illustrate this
severity to us, adds as his motive, "For our God is a consuming fire" (Hebrews
12:29), meaning that God is of an infinitely pure, holy, righteous nature, and
will deal with us accordingly. If we do not labour for "grace to serve him
acceptably with reverence and godly fear," then He may unexpectedly break forth
upon us in severity. This severity is God’s exemplary dealing with sinners who
provoke Him, according to the exigence of His holiness and wisdom, without any
longer patience or forbearance. There are some sins, or degrees of sinning, that
God cannot tolerate and so, they will not go unpunished or unnoticed in this
world. In such cases, God is said to exercise His severity, which can be seen in
two ways:

[1.] Extraordinary, outward judgments on open, profligate sinners, particularly
His enemies. When God acts towards His adversaries according to the description
given of Himself in Nahum 1:2, He deals with them in severity. There must be
something extraordinary in those judgments wherein God will exercise and
manifest severity. This is shown in sudden destructions of persecutors or people
with flagitious wickedness, great desolations of provoking families, cities, and
nations, fire from heaven, inundations, plagues, earthquakes, and such sudden,
extraordinary, consuming judgments that God gives instances of His severity in
the world, Romans 1:18.

[2.] Open, visible, and manifest judgments that are required to be seen by those
who are being punished and those who consider them wisely. So, God speaks of
himself in Deuteronomy 7:10, "God that re-payeth them that hate him to their
face, to destroy them: he will not be slack to him that hateth him, he will
repay him to his face," meaning He will do it openly and visibly, so that they
and others will take notice of His severity in the punishment. This is how God
pours everlasting contempt upon the security of His proudest and haughtiest
adversaries. When they think they have sufficiently provided for their own
safety, stopped all avenues of evil, and given themselves up to their lusts and
pleasures, God breaks in upon them with an example of His severity to their
utter destruction. This will be the state one day of the whole Babylonish
interest in the world (Revelation 18:7-10), but it is not directly intended in
this passage, although this effect of God’s severity overtook these apostates
afterward.

(2.) In spiritual judgments. Through these, God in his severity leaves
unprofitable, provoking, and apostate believers in a state of impenitence where
it is impossible for them to be renewed. This is the harshest of all God’s
judgments, as it carries with it a sentence of eternal damnation. As our apostle
tells us, "Some men’s sins are open beforehand, going before to judgment," 1
Timothy 5:24. God passes judgment concerning them in this world in such a way
that their state and condition will never change for all eternity. The severity
of God towards sinners under the gospel, shutting them up under final
impenitency, consists of four things:

[1.] God puts an end to all his expectation concerning them; he expects nothing
more from them, and therefore does not exercise any more care about them. When
God is pleased to offer the use of means for conversion and repentance to
anyone, he is said to expect corresponding fruits: "I did," says he, "so and so
to my vineyard; and I looked that it should bring forth grapes," Isaiah 5:2;
Isaiah 5:4. Therefore, when God takes away all means of grace and repentance
from anyone, he puts an end to his own expectation of any fruits. For if a man
cannot have any fruit from his vineyard while he tends it, or from his field
while he cultivates it, he will never expect any after he has given them up and
left them to waste. And on the other hand, when he completely stops looking for
any fruit from them, he will not tend to them anymore. Why should he put himself
to trouble or expense for no reason? Woe to the souls of men when God in this
sense expects no more from them! That is when he puts an end to his patience or
long-suffering towards them, from which all supplies of the means of conversion
and repentance arise and spring. God does this in some cases, and that in ways
we shall discuss later.

[2.] God will actually punish them with hardness of heart and blindness of mind,
so that they will never repent or believe: John 12:39-40, "Therefore they could
not believe, because that Esaias said again, He hath blinded their eyes, and
hardened their heart; that they should not see with their eyes, nor understand
with their heart, and be converted, and I should heal them." God will now
judicially blind them and harden them, and everything that befalls them will
promote their hardening. So it was with these Jews; the doctrine of Christ
filled them with envy, his holiness with malice, and his miracles with rage and
madness. Their table was a snare to them, and that which should have been for
their good turned to their hurt. So it is with all those whom God hardens in his
severity. Whether the external means are continued to them or not, it does not
matter; everything will drive them farther from God and increase their obstinacy
against him. From here, they become scoffers and persecutors, openly scorning
and hating the truth. Herein, they may please themselves until they are
swallowed up in despair or the grave.

[3.] God usually, in his severity, abandons them to sensual desires. He did the
same to the idolaters of old, "giving them over to shameful lusts," as described
by the apostle in Romans 1:26. Pursuing these lusts, they were "filled with
every kind of wickedness" (Romans 1:29). In the same way, God often deals with
apostates from the gospel or its core tenets, leading them to idolatry and
superstition. When they become involved in such pursuits, especially when they
are given over to them by God, they are certainly held under cords and chains
until they reach final impenitency.

[4.] God gave such individuals over to Satan to be blinded and led by him into
pernicious delusions. "Because they refused to love the truth and so be saved,
God sends them a powerful delusion so that they will believe the lie and so that
all will be condemned who have not believed the truth but have delighted in
wickedness," states 2 Thessalonians 2:10-12. This was the condition of those
prophesied about in this passage. The gospel truth was preached to them, and for
a time, they professed it. They accepted the truth but did not love it, so they
did not comply with it or improve it for its intended purpose. This kept them
unproductive under their profession. If the truth is not loved in addition to
being believed, it will not bear fruit. However, this was not the end of their
problems. They took pleasure in their sins, desires, and unrighteousness,
resolved not to abandon them for any reason. As all of these are judged and
condemned by the gospel truth without exception, they began to dislike and
secretly hate the truth itself. However, since they found themselves needing
religion or at least the pretense of one to oppose the truth they had rejected,
they were ready to accept anything that offered itself to them. As punishment
and revenge for their contempt of his gospel and ingratitude, God gave them up
to Satan’s power. He blinded, deceived, and deluded them so effectively that
they not only embraced but obstinately believed and clung to the lies, errors,
and falsehoods he suggested to them. This is the path that many carnal preachers
take to turn towards Roman idolatry every day.

More examples of God’s severity in dealing with those described in the text
could be given, but these are enough to demonstrate the way in which he treats
such people. As a result, it follows that their restoration to repentance is
impossible, because what hope or expectation can there be for those whom God has
completely abandoned, whom he has struck with blindness and hardness of heart,
and whom he has given over not only to the power of their own lusts and vile
affections, but also directly to Satan, to be deceived and led captive as he
pleases? It would be futile to attempt to make such people repent. This severity
of God should be preached and emphasised in the proclamation of the gospel. The
reader can refer to what has already been said about the use of gospel threats
and comminations in chapters three and four. Human nature is prone to "despise
the riches of the goodness, forbearance, and long-suffering of God, not knowing
that the goodness of God leads to repentance." And as a result of this, "after
their hardness and impenitent heart, they store up wrath for themselves on the
day of wrath," as our apostle says in Romans 2:4-5. By considering nothing in
God but his mercy and long-suffering, and in the gospel but grace and
forgiveness, people are ready to despise and pervert them, either turning them
into licentiousness or using them to justify their sins. This is how many
people, under the preaching of the gospel, harden themselves daily to
destruction, being deceived by their own lusts and corrupt inclinations,
heightened by Satan’s cunning.

Others are not willing to indulge in their carnal desires on such wicked
pretexts, but because of their lack of constant vigilance and watchfulness, they
are prone to sloth and negligence, as well as many other negative states of
mind. Both types of people must be reminded of God’s severity, which can serve
to motivate them. They must be taught that there are hidden forces that
accompany the dispensation of the gospel, which are always "ready to avenge all
disobedience" (2 Corinthians 10:6), and that "God is not mocked; for whatever a
man sows, that he will also reap. For he who sows to his flesh will of the flesh
reap corruption, but he who sows to the Spirit will of the Spirit reap
everlasting life" (Galatians 6:7-8). But I have already demonstrated elsewhere
the necessity of arming the gospel with threats as well as promises, so I will
not repeat it here. From what has been discussed, it is clear how necessary and
beneficial the warning or threat expressed by the apostle is. It is the
incorrect interpretation of men that has caused confusion around it; in itself,
it is both straightforward and essential. Should we be afraid to say that God
will not renew such sinners as those previously described unto repentance? Or to
declare to sinners that without repentance, they cannot be saved? Or shall we
preach to people that, no matter how much light they have had, whatever gifts or
privileges they have received, or whatever profession they have made, if they
fall totally and unrepentantly from the gospel into that which is the most
opposed to its truth and holiness, there is no doubt that they may repent again
and be saved? God forbid such wickedness should come from our mouths! Instead,
we are to warn all those in danger of such apostasy that "if anyone draws back,
God’s soul shall have no pleasure in him," and that "it is a fearful thing to
fall into the hands of the living God." He will harden such sinners and "give
them up to strong delusions, that they may be damned," and he is not under any
obligation to give them repentance, but instead has given many severe warnings
to the contrary. He has told us that such people are "trees twice dead, uprooted
from the ground," of which there is no hope, and that "denying the Lord who
bought them, they bring on themselves swift destruction, whose damnation
slumbers not," along with countless other declarations of severity against them.
But what can be said of those who, having renounced the gospel for a time
through great temptations, fears, or surprises, or those who, due to great sins
against light and backsliding in profession, believe themselves to have fallen
into this condition, yet greatly desire recovery and cry out to God for
repentance and acceptance? I answer as before: they are not at all concerned
with this text. Nothing here excludes them from acceptance with God and eternal
salvation, no matter who they are or what they have done, as long as they seek
it through repentance. Only those who obstinately shut themselves off from all
efforts towards repentance are excluded by God, and we have nothing to do with
them.

It is true that the primary and direct recipients referred to in this passage
were those who had received extraordinary or miraculous gifts of the Holy Spirit
during those times. However, by analogy, this may also be extended to others,
now that those gifts have ceased in the church. For the gifts and privileges
that are still bestowed upon individuals in present circumstances lay the same
obligation on them to persevere in their profession and carry the same severity
of consequences if they fall away, just as those extraordinary gifts did in the
past. Therefore, let us not be overconfident, but instead fear falling away.
Unproductive listeners and those who backslide in heart and behaviour should be
awakened, lest they come under God’s judgment without realizing it.

Returning to our apostle, we must now give an account of the nature of this sin
that is accompanied by such a severe judgment. This is done by him in two
instances. The first instance is "crucifying again to themselves the Son of
God." Beza affirms that the words "to themselves" are absent from some copies,
and therefore, the words may have a different sense from what is commonly
understood. For "crucifying again" may refer to anyone who would renew them.
However, it is impossible to renew them to repentance, for this cannot be done
without crucifying the Son of God again. This is because these apostates have
completely rejected any interest in or benefit from his death, which was once
given for sinners. No one should, nor could, crucify Christ again for them to be
renewed and saved. It is unthinkable to even entertain such a thought. This
sense is plainly expressed by the apostle in chapter 10:26-27, "For if we sin
willfully after that we have received the knowledge of the truth, there
remaineth no more sacrifice for sins." Christ cannot be offered again, and
therefore, cannot be crucified again. Without this sacrifice, the sins of these
individuals cannot be expiated. The unbloody sacrifice of Christ every day in
the mass was not yet invented and is a relief only for those who have no
interest in that one sacrifice that he offered for all. The allusion to the
sacrifices under the law is made in the other passage. Under the law, the
sacrifices could only legally expiate sins that had been committed before their
offering. Therefore, they had to be repeated frequently upon repeated sinning.
However, this cannot be done anymore. Christ was offered once for sin, and
whoever loses their interest in that one offering and forfeits the benefit of
it, there is no more sacrifice for them. "Christ henceforth dieth no more." We
cannot assume that the grace of the gospel is restricted as it was all confined
to that one sacrifice, as represented in the multiple sacrifices of the law.

(1.) The sacrifice of Christ extends farther, both in terms of sins and persons,
than all the sacrifices of the law put together: "Through him everyone who
believes is set free from every sin, a justification you were not able to obtain
under the law of Moses," Acts 13:39. Under the law, there were sins for which no
sacrifice was provided, and those who committed them were to be put to death
without mercy, as in cases of murder and adultery, in which David says, "You do
not delight in sacrifice, or I would bring it; you do not take pleasure in burnt
offerings," Psalms 51:16. However,

(2.) If someone were to apostatize from either the law or the gospel, the
outcome would be the same. Under the law, no sacrifice was appointed for those
who had completely abandoned its fundamental principles or sinned
"presumptuously" with a high and stubborn hand. This is what is meant by
"despising Moses’ law," and those who are guilty of it were to "die without
mercy," Hebrews 10:28. The same is true under the gospel. Willful apostates who
forfeit all their interest in Christ’s sacrifice have no relief appointed for
them, and God will cut them off and destroy them, as will be explained in that
place. This may be the meaning of the words, assuming that "to themselves" does
not originally belong to this passage. God has confined all hope of mercy,
grace, and salvation to the one single offering and sacrifice of Jesus Christ.
Our apostle emphasizes and urges this in chapters 9:25-28 and 10:12, 14.
Infinite wisdom and sovereign pleasure have centered all grace, mercy, and
blessedness in him alone, John 1:14; John 1:16-17; Acts 4:12; Colossians 1:19.
His "one offering" is so sufficient and powerfully effective for all who seek an
interest in it by faith that this restraint is not a hindrance, and no sinner
has any cause to complain about it. If they reject and despise it, it is their
own fault, and at their own peril; and the repeated sacrifice of the mass or
anything else they may turn to will not provide them any relief.

However, the word is consistent enough in ancient copies to maintain its
position, and the context requires its continuation. This makes the act of
"crucifying again" the responsibility of the apostates themselves, and it is
asserted as belonging to their sin, rather than denied as a means of relief from
their sin: "They crucify him again to themselves." They do not do it literally,
as it is impossible; but they do it to themselves morally. This is part of their
sin of falling away, making it unforgivable. They crucify the Son of God again,
not literally, but within themselves.

We must investigate how they did it, or in what sense it is charged upon them by
the apostle. This was primarily done by endorsing and supporting those who had
already crucified him. By doing this, they followed the same path and committed
the same act. They justified the Jews’ crucifixion of Jesus as a criminal, and
in doing so, they approved and validated the act. There is no middle ground in
this matter. Either Jesus must be recognised as the Son of God, and his gospel
must be obeyed, or he must be seen as a criminal and rejected. By going over to
the Jews, these apostates endorsed what they had done in crucifying him as a
criminal.

They did it by declaring that they had tried and tested Christ, his gospel, and
his ways, and found nothing substantial, truthful, or good in them, which would
justify them to continue with their faith. Julian the emperor, a famous or
infamous apostate, even made this his motto for apostasy, "I have read, known,
and condemned" your Gospel. This has been the way of apostates in all ages.
During the primitive times, they acted as spies for the Gentiles and brought
false reports about the land, not satisfied to merely disapprove of what was
truly taught, believed, and practiced among Christians. They invidiously
represented and odiously traduced what was really professed and invented lies
and calumnies about conspiracies, seditions, and inconsistencies with public
peace among them. This was done in the hopes of ruining the entire Christian
interest and everything associated with it. Such actions are to "crucify Christ
afresh and put him to an open shame." This is still the way of apostates today.
Those who have made progress in more intimate religious duties, such as prayer
and preaching, by virtue of spiritual gifts, and other acts of mutual spiritual
communion that the majority of people do not concern themselves with, when they
fall from these duties and renounce them in compliance with their own
temptations, they aim at nothing more than exposing them to open shame and
ignominy through malicious and scurrilous representations of them and false
additions of things perverse or ridiculous. Their language is "We have known and
tried these things, and declare their folly," hoping to be believed because of
their pretended experience. This alone is sufficient to render them suspected
with all persons of wisdom and sobriety. No living person can dishonor Jesus
Christ more in his person or in any of his ways than to openly profess that they
find nothing desirable in them upon trial. "It would have been better for such
people not to have known the way of righteousness than, after they have known
it, to turn from the holy commandment delivered unto them." And this is the
first aggravation of the sin mentioned, taken from the act attributed to the
sinners, "they crucify him again;" they do it as much as they can, and declare
that they would actually do it if they had the power. He adds another from the
consideration of the person who was thus treated by them. It was the "Son of
God" whom they dealt with in this way. They did not do it when he had "emptied
himself, and made himself of no reputation," so that it was not easy to see
through all the veils of his outward weakness and condition in this world, to
"see his glory, as the glory of the only-begotten of the Father" (in which state
he was crucified by the Jews); but now, when he had been "declared to be the Son
of God with power, according to the Spirit of holiness, by the resurrection from
the dead," and when his divinity was variously attested to in the world and
among themselves. And this is the great aggravation of sin against the gospel,
namely, unbelief, that it is immediately against the "Son of God." His person is
despised in it, both absolutely and in the discharge of all his offices; and
therefore, God himself is also despised, because he has nothing to do with us
but through his Son. Thirdly, the apostle adds, as another aggravation of their
sin, kai paradeigmatizontas" (καὶ παραδειγματίζοντας), "exposing him again to
public ignominy," or "shame." Paradeigmati,zw means to bring any supposed
offenders to such open punishment as is shameful in the eyes of people, and
renders them vile who are so accused and punished. The word is only used once
more in the New Testament, namely, in Matthew 1:19, where it is spoken of Joseph
in reference to his espoused wife, the holy Virgin: Mh. qe,lwn auvth.n
paradeigmati,sai, — "Not willing to make her a public example;" that is, by
bringing her forth to a shameful punishment for the terror of others.

According to the apostle, who expressed the death of Christ as inflicted by men,
the evils that accompanied it can be reduced to two: (1) the pain of it and (2)
the shame. In Hebrews 12:2, it is said that "He endured the cross and despised
the shame." The death of the cross was both painful and shameful in all its
circumstances of time, place, and person. Christ was ignominiously traduced or
put to open shame, and his crucifixion was particularly shameful among all
people. When calling over his death in this place, the apostle refers to the
same heads of suffering and shame, namely "crucifying him" and "putting him to
an open shame." These apostates did not spare Christ in the latter aspect any
more than in the former, so far as it lay in their power.

Therefore, we can raise a sufficient answer to an objection of no small
importance that arises against our exposition of this place. The objection may
be: "If those who actually and really crucified the Son of God in his own
person, and put him to open shame, did yet obtain mercy and pardon of that and
all other sins, as it is confessed they did, why is it that those who renounce
him and do so crucify him and put him to shame only metaphorically and to
themselves should be excluded from all hopes of repentance and pardon?" The
answer is that the sin of those who forsake Christ and the gospel, after their
conviction of its truth and profession of it, is on many accounts far greater
than that of those who crucified him in the days of his flesh. There are several
reasons why God will exercise more severity towards this latter sort of sinners
than towards the former. The sin is greater because it cannot be excused by
ignorance. This is widely accepted as the reason why the sin of crucifying
Christ was forgivable upon repentance, and why repentance was possible. Peter
laid this out as the foundation for his exhortation to repentance in his sermon
to the people: "And now, brothers, I know that you acted in ignorance, as did
your leaders," (Acts 3:17). "If they had known, they would not have crucified
the Lord of glory," (1 Corinthians 2:8), which our apostle also cites in his own
case (1 Timothy 1:13). This put their sin in the category of those for which
sacrifices were allowed in the past and which fell under the care of God, who
knows how to have "compassion on the ignorant and on those who are out of the
way." But one might ask, "How could they be excused by ignorance when they had
so many means and evidences of conviction about the truth of his person as the
Messiah and of his doctrine from heaven? Besides the consistent testimony of
Moses and the prophets, his personal holiness and life, the effectiveness of his
teaching, and the evidence of his miracles, all demonstrated and confirmed the
truth of these things, such that they could only have been ignorant through
willful obstinacy."

Response: First, these were indeed such means of conviction that their sin and
unbelief against them had no real excuse, as the Lord himself expressed (John
15:22; John 12:47-48; John 10:36-38). Secondly, this ignorance only allowed for
their repentance to be possible and their sin to be pardonable. Thirdly, this is
only true until God has used all the means of conviction that he intends, and no
longer. He had not yet done so. He had yet to provide two more testimonies to
the truth which he would graciously afford: firstly, his resurrection from the
dead, which was always afterward cited as the principal evidence of God’s
approval of him (Romans 1:4); and secondly, the outpouring of the Holy Spirit in
his miraculous operations (Acts 2:32-33; Acts 5:32, 1 Timothy 3:16). But
wherever and whenever God has granted all the means of conviction that he
desires, be they ordinary or extraordinary, if they are rejected, there is no
hope (Luke 16:29-31). On the other hand, the sin of rejecting Christ and the
gospel after professing them is absolutely willful and done with a high hand,
against all the light and conviction that God will give of the truth to anyone
in this world.

These individuals had experienced the truth, goodness, and excellence of the
gospel, which those others had not and could not have. They had "tasted the good
word of God and the powers of the world to come" and had received great
satisfaction in the things they were convinced of, as was explained previously.
Therefore, in their rejection of Him and His teachings, an unconquerable hatred
and malice must be acknowledged to be prevalent. People must be cautious when
they begin to sin against their own experiences, as evil lies at the door.

During the crucifixion of the Lord Christ, God still had a plan for mercy and
grace, which He would communicate to mankind through the dispensation of His
Spirit. Therefore, there was a way set open for those who were guilty of that
sin to repent and receive pardon. However, now that this opportunity has been
taken away, only severity remains.

Blasphemy against the Holy Spirit was present in the sin of these individuals,
for they had either experienced or witnessed the mighty operations of the Holy
Spirit giving testimony to Christ and the gospel. Therefore, they could not
renounce the Lord Christ without ascribing these works of the Holy Spirit to the
devil, who acted them out. Our apostle says, "No one speaking by the Spirit of
God calls Jesus anathema," or "accursed," in 1 Corinthians 12:3. To call Him
anathema is to declare and avow that He was justly crucified as an accursed
person and a public pest. These individuals who went over to the Jews, in
support of what they had done against Him, did just that. No one can do this
while speaking by the Holy Spirit, and whoever does so is influenced by the
spirit of the devil. If they have known the testimony of the Holy Spirit to the
contrary, they do it in spite of Him, which makes the sin irremissible.


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  CHAPTER 5: 03. CHAPTER 2.
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CHAPTER 2.

PARTIAL APOSTASY FROM THE GOSPEL — PRETENSES OF THE CHURCH OF ROME AGAINST THE
CHARGE OF THIS EVIL EXAMINED AND REJECTED.

APOSTASY from the gospel can be either total or partial. We have discussed the
former as a grave and prominent example. When individuals deliberately and
maliciously (because they cannot do it deliberately without doing it
maliciously) renounce Jesus Christ as a deceiver and criminal, and side with the
Jews who crucified him, they enter that portion of hell and darkness that is
specifically reserved for this sin. It would be preferable for these individuals
if their guilt was no more severe than that of those who actually "with wicked
hands slew him and hanged him on a tree." However, by disregarding all the means
of conviction and evidence of truth that God provides in this world, they
position themselves outside of that divine mercy and pardon that some of the
others experienced. Many people in the world today, with evil hearts and blinded
minds, pursue carnal desires and willingly and obstinately embrace Islam, openly
renouncing Christ and the gospel. These individuals have nothing left but "a
fearful looking for of judgment and fiery indignation which shall devour the
adversaries."

I am not suggesting that all individuals who are driven to this abomination are
subject to the same dreadful fate since there may be various circumstantial
differences that, while not changing the nature of the crime, could result in
different outcomes. Alleviating circumstances, such as unexpected temptations
accompanied by fear and terror that disrupt the influence of light and
conviction of truth, could provide an exemption from a decretory determination
under this verdict. Moreover, other cases may also be accompanied by such
mitigating circumstances that, while preserving their minds and souls from
wilful malice, provide room for the exercise of sovereign grace. I personally
knew someone, and even conversed with him and assisted him in his spiritual
pursuits, who turned to Islam while in India, was actually initiated into their
superstitions through circumcision, and lived in this belief for a year or two.
Yet, he was genuinely brought back to repentance and died believing in the Son
of God.

Partial apostasy refers to any act or behaviour that reflects a certain degree
of the nature of total apostasy. Even if it is to a lesser extent, it adds to
the guilt of crucifying and shaming the Son of God again. This is because it is
only in His gospel and church that Christ can suffer from men now. If an
important principle of the gospel is abandoned or renounced, especially if many
are forsaken, if the obedience required by the gospel is habitually neglected,
or if people believe differently and live differently from what it requires, it
constitutes partial apostasy whose guilt and danger correspond to the degree and
extent to which it is committed. This is what we can accuse, and what the Lord
Christ in His Word accuses, of every nation on earth where the gospel is
publicly professed. People tend to be satisfied and pleased with their own
condition, where they have found their own rest and contentment. Churches are
content with their external structure and practices, particularly when
accompanied by worldly benefits, and they vehemently argue that everything is
well, and the gospel is sufficiently adhered to as long as their external
structure is maintained and their laws are upheld. The world is filled with
endless disputes about these things, in which most people aim for nothing more
than success in their specific disputes. Only a few remain who fruitlessly
complain that under all these conflicts, the glory, power, and purity of
Christian religion are lost in the world. It is known that Christ’s judgment
concerning churches and their good or bad spiritual condition is often very
different from their own judgment of themselves. It was not only for their sake,
but also as a warning to all others in all ages, that it was recorded for all
eternity that when the church in Laodicea declared without hesitation that she
was "rich and increased with goods, and had need of nothing," the Lord Christ,
"the Amen, the faithful and true witness," declared her to be "wretched,
miserable, poor, blind, and naked." The fact that things are not in a better
state in many, if not most churches in the world today, is too evident to be
denied with any claim to reverence for the Word of God, and this will be
demonstrated later.

Certainly, the Lord Christ may say to the churches and nations where his name is
still acknowledged in the world what God said long ago about the Jews, who were
then his only church: "I planted you like a choice vine from the very best seed.
How did you grow into degenerate wild vines?" (Jeremiah 2:21). To most of them,
he might say what was said in another place: "How the faithful city has become a
prostitute! She was once filled with justice and righteousness. Now murderers
roam her streets. Your silver has become dross, your wine is diluted with water"
(Isaiah 1:21-22). The enormity of the evil complained of, the secret mystery of
its accomplishment, the unreasonableness, folly, and ingratitude of the act, and
the strangeness of the event make the complaint an object of wonder. Indeed, if
a person reflects on the nature of the gospel and the benefits it brings to
humanity, they cannot help but be amazed to find so many people so quickly weary
of it and so ready on all occasions to abandon it. For future glory and blessed
immortality are only attainable through it, and all true freedom, tranquility,
peace, and blessedness that our nature can experience in this life are
communicable to our souls through no other means. In short, everything of
advantage in any gracious communication from God to us, without which we are
nothing but the worst and most malignant product of sin and misery, is confined
to the gospel and its contents. Therefore, the carelessness of people in
neglecting it and their wickedness in abandoning it, whether in its principles
or obedience, can be justly expressed as God does in the lesser instance of the
apostasy of the Jewish church: "Has a nation ever changed its gods, even though
they are not real? But my people have exchanged their glorious God for worthless
idols. Be amazed at this, heavens; be shocked and utterly appalled" (Jeremiah
2:11-12). And yet, as we shall later show, this is how it is among the majority
of those who are called Christians in the world. The Roman Catholic Church
vigorously asserts its exemption from this accusation by virtue of special
privilege. However, it is not an internal privilege of efficacious grace in
their minds and wills to preserve them and everything that belongs to them in
saving faith and obedience, which alone constitutes compliance with the gospel.
Instead, it is an external privilege of indefectibility that supposedly keeps
them in the state required by the gospel, though they know not how, but as it
were, whether they want to or not!

There is no party or society of people under heaven that can use this excuse
without violating common decency, considering the obvious facts to the contrary.
Just like the prophets accused the Jews of apostasy from the law and its
required obedience, threatening destruction for their sins, they defended
themselves against a conviction of guilt and fear of punishment with an
unreasonable, even outrageous confidence in church privileges, which they not
only appropriated but confined to themselves, shouting, "The temple of the LORD,
The temple of the LORD, The temple of the LORD, are these." They believed this
was enough to refute the prophets’ accusations, to vindicate their innocence,
and secure their peace. The prophet’s reply to them would equally apply in both
cases, "Behold, you trust in lying words, that cannot profit. Will you steal,
murder, and commit adultery, and swear falsely, and burn incense to Baal, and
walk after other gods whom you know not; and come and stand before me in this
house, which is called by my name, and say, We are delivered to do all these
abominations?" Jeremiah 7:8-10. A plea of innocence and hope of impunity, under
an evident guilt of the highest immoralities and the vilest of superstitions, is
equally foolish and impudent. The same has happened to the Church of Rome, as it
did to the one from whom she falsely claims to derive her incredible privilege
of indefectibility. When our Lord Christ prophesied that all men would forsake
him, he alone undertook, with the greatest confidence and in a unique manner, to
the contrary for himself. But all the prerogative that he claimed was only that
when all the other disciples forsook their Master and fled, as he had predicted,
he alone forsook him and denied him. And this impossibility of failing, which
this church appropriates to itself as its unique and incommunicable privilege,
has possibly been a means of, but certainly is accompanied by, a particular
apostasy above all other churches in the world. Nothing can be more vain in
itself, nor more detrimental to the souls of those who are under the power of
such an idea, than this claim when all facts testify openly to the contrary. The
principal nations of its communion are now involved in fierce, bloody, and
unjustified wars, which are accompanied by a convergence of all those evils and
wickednesses that tend to make mankind sinful and miserable. Is this the love
and peace that ought to exist among the disciples of Christ, according to the
gospel rule, and without which they cannot have any evidence in themselves or
give any testimony to the world that they are so? Does this answer the promises
to be fulfilled in the days of the Messiah, Isaiah 2:2-4, or the countless
precepts given by Jesus Christ himself regarding unity, love, and peace? "But
wars," they say, "are lawful, and so no argument that those engaged in them are
revolters from the rule of the gospel." I say, it may be so, but it is much
safer to judge all wars as unlawful than to justify all the wars that are raging
in Christendom or to suppose that they are consistent with the rule or doctrine
of the gospel. Many things must concur to reconcile any of them with the
obedience we owe to the Prince of Peace, and none of them are of such a nature
or necessity that they could not have been prevented if the gospel had its
proper effect on the minds of all who are called Christians and its due
authority over their consciences. Nevertheless, in a church that claims not to
have fallen away or apostatized from the evangelical rule, it is reasonable to
expect a different representation nor doth the present state of things amongst
them answer the various promises of the communication of the Holy Spirit, with
his gifts, graces, and effects, which were to accompany the profession of the
gospel.

Furthermore, the majority of those who adhere to the beliefs of the church, as
well as many of those who lead it, live lives that openly contradict the
teachings of the gospel. It can be said of them, as one of them said of a part
of the New Testament, "Either this is not the gospel, or we are not true
Christians." In essence, if the kingdom of Christ, which was once a realm of
light, truth, and holiness; characterized by separation in principles,
affections, and behavior from the world; communion with God and loving-kindness
among men; and righteousness, peace, and joy in the Holy Spirit, can become, and
has become, a kingdom of darkness, pride, ignorance, ambition, persecution,
blood, superstition, and idolatry, then only in that sense can it still exist
among them, and they have not deviated from its laws and governance.

Moreover, the behavior of the majority of those who belong to and lead that
church is in direct contradiction to the rule of obedience laid out in the
gospel. One could generally say of them, as one person said of a section of the
New Testament, "Either this is not gospel, or we are not Christians." In
summary, if the kingdom of Christ, once a kingdom of light, truth, and holiness,
characterized by separation in principles, affections, and conversation from the
world, communion with God and loving-kindness among men, righteousness, peace,
and joy in the Holy Spirit, can become and has become a kingdom of darkness,
pride, ignorance, ambition, persecution, blood, superstition, and idolatry, then
it only visibly remains among them, and they have not apostatized from its laws
and governance.

However, they can easily absolve themselves of the guilt of this accusation, for
even though the aforementioned things are partially acknowledged (why deny the
sun shines at noon?), the peace, love, unity, holiness, and righteousness that
should be present in the church according to the gospel are found among them on
other grounds. The whole church and all its members agree and are united under
one head, the pope of Rome, which is the only evangelical unity required of
Christ’s disciples. Moreover, the holiness of worship, the saints who have been
among them, their current retired devotionists, and the generosity of many,
demonstrated through acts of piety and charity, sufficiently answer the
sanctification, holiness, and love, the conformity to Christ in
heavenly-mindedness and obedience that the gospel demands. However, this is only
an account of the true nature of the apostasy of the latter times, which the
apostle foretold in 2 Timothy 3:1-5, "In the last days, perilous times shall
come. For men shall be lovers of their own selves, covetous, boasters, proud,
blasphemers, disobedient to parents, unthankful, unholy, without natural
affection, truce-breakers, false accusers, incontinent, fierce, despisers of
those that are good, traitors, heady, high-minded, lovers of pleasures more than
lovers of God; having a form of godliness, but denying the power thereof." Under
the influence of the most disgusting and outrageous lusts, people create an
external shape, image, and representation of holiness. They delineate a form of
religion by replacing other things in its place instead of its life and
substance, which are lost. Christianity’s power is openly denied in their
behavior, which is driven by all those lusts that are contrary to it. The grace
of God in the gospel teaches those who receive it to "deny all ungodliness and
worldly lusts and to live soberly, righteously, and godly in this present
world." People cannot renounce this more completely than by being "foolish,
disobedient, deceived, serving diverse lusts and pleasures, living in malice and
envy, hateful, and hating one another." Such people are far removed from being
"saved by the washing of regeneration and renewing of the Holy Spirit." When
people live in this state and condition, which is a complete denial or
renunciation of the power of godliness or religion, if they create a scheme,
form, and appearance of it to fill the absence of it by applying the names,
offices, and properties of gospel effects to outward, lifeless duties or their
appearances, the predicted apostasy is entirely accomplished. This is to let
David go, and to foist an image covered with goats’ hair in his stead; or at
best, like Rehoboam, to make brazen shields in the room of those of gold taken
away by Shishak. No otherwise doth the church of Rome deal in this matter. The
power of faith, love, peace, holiness, conformity unto Christ, self-denial, and
all the principles of a heavenly conversation, being lost and denied among the
generality of its members, and all the real glory of Christianity thereby
forfeited and despised, they have set up a form or image of it, wherewith they
content themselves, and attempt to deceive others. Instead of that mystical,
spiritual union with himself and among themselves which Christ prayed for and
purchased for his disciples, they have substituted the morphosis or mormo of an
agreement in professing subjection to the pope of Rome. For that heavenly love
of one another in him, and for his sake, which he renews the souls of believers
unto by his grace, we are presented in their profession with outward works of
charity and bounty, measured and valued by the advantage which redounds unto the
principal actors in this show. Peace (the great legacy of Christ unto his
followers) with God in their own minds, with the whole creation not shut up
under the curse, that comprehensive grace and mercy wherein is comprised all the
blessedness which in this world we can be made partakers of, is preserved in the
flourishing prosperity and temporal successes of the court of Rome. The
internal, effectual operations of the Spirit of grace have the outward
dispensations of ordinances shuffled in their place and stead; regeneration is
baptism; growth in grace is episcopal confirmation; the application, by faith,
of the blood of Christ, once offered in a holy sacrifice for us, must give way
unto the daily sacrifice of the mass offered for the sins of the quick and the
dead; disciplines and some outward bodily severities must supply the place of
the mortification of sin, the power whereof is never more lost and denied than
it is under the highest external pretenses of it. So the whole work of the
Spirit as a Spirit of grace and supplication in the church must be, and is unto
themselves, satisfactorily represented by reading, saying, chanting with voices
and musical instruments, prayers and praises invented and composed by they know
not whom, and in a language which the most of those who are obliged to comply
with them understand not at all. And even the worst aspect of their image is in
what they have chosen as the portrayal and representation of the rule and
discipline of Christ in the gospel; for, instead of embracing that humble, holy,
meek, diligent attempt to keep all the faithful in obedience, love, unity, and
fruitful living, by applying the commands of Christ to their souls and
consciences through his Spirit, and with his authority, they have established a
worldly domination over God’s people. In this exercise, more force, fraud,
extortion, oppression, violence, and bloodshed have been committed than possibly
in the secular government of any tyrannical state in the world.

Other instances of a similar nature could be given. This is that "morofwsij thj
eusebeiaj," or "alhqeiaj thj kat eusebeian," that figure and representation of
evangelical truth and holiness by which these people seek to justify themselves
and conceal from others that apostasy from the gospel which their predominant
lusts have led them into and still hold them under, just as it was prophesied to
occur in the latter days.

They argue that, regardless of how others may view their prevalent evils, which
appear inconsistent with the gospel’s teachings, the promise of the Spirit to
guide into all truth is not only granted to them but confined to them, so that
they are eternally secured in faith and belief, despite any other failings they
may have. If they could prove this claim, it would settle all the disputes
between us, as I see it. If they could show that they alone inherit the promised
Spirit of Christ, exclusively from all others, that he dwells, resides, works,
and guides in and among them alone, then we would concede the argument to them.
But their claim is ineffective and contemptible, for it amounts to nothing more
than this: they are "the church," and the promise of giving the Spirit is made
and fulfilled to them alone. This only begs the question that is at the heart of
the dispute between us, and it leads to endless disputes. If, on the other hand,
they argued that they are the only church of Christ because they alone enjoy the
promise of the Spirit, the assertion would be undoubtedly certain, for it is the
presence of Christ by his Spirit that gives being or existence to the church.
The truth of the assertion could easily be determined by examining whether the
Spirit resides with them in a unique way. When those of the Church of Rome can
prove that they enjoy such gracious operations of the Spirit as no one else
does, or that they are furnished with such spiritual gifts, either ordinary or
extraordinary, that no one else has, they shall not only free themselves from
the charge of any dangerous apostasy from the gospel but also have all that
their hearts can wish.

However, this claim has been proven false numerous times through various means
of proof in examining causes and effects. It has been demonstrated undeniably
that no such promise was ever exclusively made to them, much less with the
security they imagine. In fact, in practice, instead of being "led into all
truth," they have departed from almost all truth. Therefore, there is no need to
insist on this claim again. Furthermore, such a promise is completely
incompatible with the glory and honour of the gospel of God. The word of the
gospel, that is, the truth contained therein, is the only external instrument
for reconciling sinners to God and for them to walk in obedience to his glory.
It has no other purpose. Granting the possession of this truth irrevocably,
without producing the desired effect or continuing it when it is not produced,
is not consistent with other fruits of the wisdom of God in the dispensation of
his grace. As for the gospel, the nature of its doctrine, will, and may be
interpreted by its fruits and effects in the lives of men. Granting them the
assurance of its truth based on a condition of sin and continuing to be in a
state of enmity with God exposes the doctrine and obedience contained in it to
just criticism and reproach.

Therefore, despite these and any other claims of a similar nature, we can safely
proceed to demonstrate how the majority of Christians have partially departed
from the gospel, and we can examine the ways, means, causes, and reasons behind
it.

* * *


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  CHAPTER 6: 04. CHAPTER 3.
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CHAPTER 3.

APOSTASY FROM THE MYSTERY, TRUTH, OR DOCTRINE OF THE GOSPEL — PRONENESS OF
PERSONS AND CHURCHES THEREUNTO — PROVED BY ALL SORTS OF INSTANCES.

There are three essential components in the gospel: 1. The mystery of its
doctrine, which is the subject of faith; 2. The righteousness of its teachings,
which form the basis of our obedience; and 3. The purity of its worship
practices, which test our faith and obedience in relation to their declaration.
We need to examine these aspects with regard to the facts, reasons, causes, and
circumstances of the apostasy from them that exists in the world. We can find
examples of this in each of the mentioned components in our current times, which
are both regrettable and foreboding. However, I won’t limit myself to the
present era or to events that have occurred among us, but will consider matters
in relation to the entire history and development of religion since the initial
preaching and announcement of the gospel.

First, the mystery of the gospel’s truth or doctrine, which is the focus of our
faith, forms the foundation of its teachings and practices, the holiness it
demands, and the worship it prescribes. If this is abandoned, the other elements
cannot be maintained. People may claim to follow the truth but not actually obey
it (Titus 1:16, 2 Timothy 3:5); however, without genuinely believing it, no one
can obey as they should. The obedience the gospel calls for is the "obedience of
faith" (Romans 1:5) or being "obedient to the faith" (Acts 6:7). It is this
"grace of God" alone that teaches people to reject all ungodliness and worldly
desires and to live sensibly, righteously, and devoutly in the present world in
a way that is acceptable to God (Titus 2:11-12). Therefore, whenever this is
rejected, renounced, forsaken, or deviated from, there is and will be a
departure from all other aspects of the gospel. This is what we must
investigate. In our examination, we will find that all sorts of people and
churches have always been highly prone to deviate from the mystery and truth of
the gospel’s doctrine. They have done so accordingly, and those in the world
today continue to share this tendency and inclination. While it is clear that no
evil practices are tolerated based on this assumption, it would be desirable for
those who feel secure in this matter, based on principles they find
satisfactory, not to be too harsh in their criticism of those who cannot help
but be concerned for themselves and others. The great apostle Paul himself
considered the primary accomplishment of his successful ministry to be that he
had "kept the faith" (2 Timothy 4:6-8). He says, "I am now ready to be offered,
and the time of my departure is at hand. I have fought a good fight, I have
finished my course, I have kept the faith: henceforth there is laid up for me a
crown of righteousness, which the Lord, the righteous judge, shall give me at
that day." Of all the achievements that paved the way for the triumphant glory
he was now anticipating, he specifically emphasized that he had "kept the
faith." He didn’t do this without a fierce battle and struggle, highlighting the
importance and difficulty of something that many assume is common and easy,
requiring little vigilance or care. The frequent and serious charges, along with
the heartfelt exhortations he gives to Timothy, demonstrate the importance he
placed on this matter, the challenges it posed, and the risks of failure
associated with it (1 Timothy 6:20-21; 2 Timothy 1:13-14). The same apostle also
explicitly mentions some people’s tendency to abandon the truth of the gospel.
Therefore, he advises that they be rebuked firmly so that they may be "sound in
the faith, not giving heed to Jewish fables and commandments of men, turning
from the truth" (Titus 1:13-14). There would be no need for some to "earnestly
contend for the faith once delivered to the saints" (Jude 1:3) if others were
not so ready to corrupt and turn away from it.

Examples of this situation and outcome among all the churches worldwide, since
their initial establishment through the gospel’s doctrine, will provide more
evidence for our claim and a clear explanation of the matter of fact we are
investigating. Although I want to focus on the full revelation of Christ’s
mystery, I will not discuss the Jewish church under the Old Testament. However,
it is well-known that from their first transgression in making the golden calf,
where, as God laments, they quickly deviated from the path, they were
continually prone to all sorts of apostasy. In the end, the majority of them
fell away from Abraham’s promise and covenant due to their unbelief, as the
apostle Paul describes in Romans 11. It is worrisome that the appearance and
claims of some Christian churches to have achieved better results have the sole
advantage that their actions and practices are not recorded by the Spirit of
God, as was the case with the Jews. But I will not focus on that example.

Among all the churches that exist or have ever existed, those gathered and
established by the apostles themselves had the greatest advantage in
understanding the gospel’s mystery and truth and the most compelling reasons for
steadfastness and perseverance in it. Considering the ability of their teachers
to reveal "all of God’s counsel" and their faithfulness in "not withholding
anything that was profitable for them" (Acts 20:18-21; Acts 20:26-27), their
authority as being sent directly by Jesus Christ, and their absolute
infallibility in all their teachings, one would rationally think there would be
no opportunity or excuse for anyone to deviate from the doctrine they were
taught or for Satan or deceivers to influence them. Undoubtedly, most of us
assume that if we were taught by the apostles themselves, nothing could ever
tempt us to doubt or waver, much less abandon any truth we were taught. However,
this thought is not unlike the rich man’s belief in hell, who assumed that if
someone rose from the dead to warn his siblings, they would repent and turn to
God. But just as Abraham told him, "if they would not believe Moses and the
prophets, neither would they believe if someone rose from the dead," we would
not be more steadfast in the gospel’s doctrine as revealed in the Scripture if
we had been taught by all the apostles together. We can find an example of this
tendency to abandon evangelical principles in most of the churches called and
gathered by the apostles, whose faith and practice are documented in their
writings. The church of Corinth was founded by the apostle Paul and nurtured by
Apollos, the great evangelist. There is no doubt that they were thoroughly
educated in all the gospel’s principles, as evidenced by the abundance of
spiritual gifts they received, more than any other church. However, within a few
years, before Paul wrote his first letter to them, which was no more than five
or six years at most, many of them fell into the fundamental error of denying
the resurrection of the dead. As the apostle explains, this completely nullified
Christ’s death and resurrection, making what remained of their faith utterly
pointless (1 Corinthians 15:12-18). The churches of Galatia provide an even more
striking example. They were converted to Christ’s faith and established in their
church state through the ministry of the same apostle. Although Paul instructed
them in all of God’s counsel, it is likely that he focused on establishing them
in the knowledge and faith of God’s grace in Christ and the free justification
of believers by faith in him or his blood alone. Paul consistently stated that
this was his primary goal and objective in his entire ministry. They received
this doctrine with so much joy and satisfaction that they regarded the apostle
as an angel of God, welcomed him as Jesus Christ, and valued him more than their
own sight (Galatians 4:14-15). Yet, despite all this, they suddenly abandoned
the doctrine of grace and justification by faith alone to pursue righteousness
through the works of the law (Galatians 3:1). Despite the clear demonstration of
the truth they had received and their experience of the word’s power (mentioned
in verse 2), they abruptly fell away from it. As the foundation of this apostasy
lay in the uncured folly and vanity of their minds (as we shall see later is the
case in all similar situations), the strange and perhaps universal nature of the
event led the apostle to wonder if there was some unusual fascination or
spiritual witchcraft at play. We have witnessed individuals among us who, within
a day or two, have renounced all the principles of truth they have been taught
and embraced a set of notions diametrically opposed to them, leading some to
believe there has been a genuine diabolical fascination involved. This apostasy
of the Galatians was so severe that the apostle definitively declared that
Christ and all the benefits of his death were renounced in the process.

Therefore, although we may be troubled by it and lament the fact that various
individuals are so quick to abandon the same truth in the same manner, we should
not find it strange or be disturbed by it, given that entire churches called and
instructed in the truth, and specifically by the apostle himself, fell away in a
short time after their initial establishment.

It is highly likely that those who tried to deceive the Colossians with
"philosophy and empty deceit, according to human tradition" (Colossians 2:8) had
significant success among them. They were enticed and misled by things that
diverted them from "holding on to the Head" and led them to the intricate
speculations of men "inflated by their unspiritual minds" (verses 18-19).
Similar situations can be observed in most of the other churches to which the
epistles are addressed. In the letters to individual people, such as Timothy and
Titus, Paul warns them of everyone’s tendency to turn away from the truth,
providing specific examples of individuals who had done so themselves and
actively sought to undermine the faith of others. The apostle John lived long
enough to witness more of these tragic departures from the truth and abandonment
of the gospel’s mysteries. As a result, in his letters, he explicitly describes
the apostasies occurring among those professing the gospel, the deceivers, their
pretenses that promoted the apostasies, and the dangers and various duties
believers needed to be aware of for their preservation. Jude’s letter is written
for the same purpose. It is also well-known that most of the churches that
received Jesus Christ’s visitation, during which he examined and judged their
state and condition, their stability in and deviation from the truth, were found
guilty of some degree of backsliding and apostasy, for which they were sternly
reprimanded.

We can never truly comprehend the deep negligence and complacency of most
churches and followers in the world concerning their commitment to the mysteries
and truths of the gospel. Some believe they have a privilege that prevents them
from ever deviating or being mistaken about these truths, even though they have
been immersed in all kinds of wickedness and spiritual complacency for the past
sixteen hundred years. Others are reckless and careless under their profession,
barely distinguishing between truth and error; or, at any rate, they assume that
remaining true to the teachings they have received is not a significant
accomplishment. These attitudes have led most churches and communities to fall
under the power of the apostasy that will be revealed later. However, if the
churches established by the apostles themselves were prone to such defections,
and many of them did, at least temporarily, abandon the most crucial doctrines
of the gospel (from which they might never have recovered if not for the timely
intervention of apostolic authority and wisdom), can we, without their
advantages or some of the evidence of truth they had, and with all the same
internal and external causes for apostasy to test us, expect to be preserved
unless we vigilantly and cautiously attend to all the ways and means by which we
can be protected? But more on this will be discussed later.

Next, we may inquire about the state of the churches after the completion of the
sacred records and the death of the apostles and all other divinely inspired
individuals. Some would have us believe that everything was well, at least for a
long period, and some even believe that things are still fine to this day.
Everything that was believed and practiced among those early churches must be
considered almost as sacred as the gospel itself and made a part of the rule of
our faith and worship. It seems that those very churches, which were so prone to
errors and following their own ideas or complying with others’ inventions during
the apostles’ time, and while under their supervision, suddenly experienced a
transformation when no longer under apostolic care and oversight. They became
steadfast and unshakable, never deviating from the truth and rule of the gospel.
Personally, I have as much respect and reverence for the early churches of the
first, second, and third centuries as I believe anyone alive can justly have;
but the notion that they never deviated from the grace, mystery, truth, or rule
of the gospel, that they never allowed "empty deceit, according to human
tradition, according to the elemental spirits of the world," is contradicted by
substantial evidence. Only those who strongly wish this to be true and have
their gullibility at their disposal can believe it. Therefore, I will briefly
investigate what was prophesied to happen among those churches and what actually
transpired. The apostle Paul tells the elders of the church of Ephesus that "he
knew that after his departure, savage wolves would enter among them, not sparing
the flock," Acts 20:29. Although he compares them to devouring wolves, he does
not mean bloody persecutors using external force; the expression "shall enter in
among you" indicates their admission into the church’s society and conversation
under the pretense of sharing the same religious beliefs. They are, therefore,
heretics and deceivers who lie in wait to deceive through various tricks and
cunning schemes, not genuinely belonging to the church or the flock of sheep,
but being predatory wolves. The same individuals are referred to by Peter as
"false teachers" who would "secretly bring in destructive heresies, denying the
Lord who bought them," 2 Peter 2:1. The apostle also adds, "even from your own
number, men will arise and distort the truth in order to draw away disciples
after them," Acts 20:30. I do not believe that the apostle, in that expression
"even from your own number," specifically meant any of those who were personally
present with him; at least, it is not necessary for us to assume so. Rather,
those who would quickly succeed in their role and position are meant. All the
twisted teachings they would propagate, being contrary to the gospel doctrine,
would involve various degrees of apostasy. The fact that they succeeded in this
endeavour, and that the church was contaminated and corrupted by them, is
evident from the fact that not long after, the church is accused by Jesus of
having fallen in various ways from its initial purity, Revelation 2:4-5. He also
assures Timothy that the time would come, and soon (as suggested by the
preventative measures he prescribes, 2 Timothy 4:1-2), when people "will not put
up with sound doctrine. Instead, to suit their own desires, they will gather
around them a great number of teachers to say what their itching ears want to
hear. They will turn their ears away from the truth and turn aside to myths,"
verses 3, 4 – a clear prediction of the deviation from the gospel truth and
purity that would afflict the churches, and indeed did so. He emphasises the
danger of this more forcefully, as if inspired by prophecy, in 1 Timothy 4:1-2,
"The Spirit clearly says that in later times some will abandon the faith and
follow deceiving spirits and things taught by demons." By the phrase "The Spirit
clearly says," the apostle does not mean a plain, distinct revelation made only
to himself, but rather that the infallible Spirit of God, which guided him and
the other apostles, consistently testified to the same thing. It is a phrase not
unlike the one he uses in Acts 20:23, "The Holy Spirit testifies in every city;"
meaning that in all places, those who were divinely inspired agreed on the same
prediction. The apostles, I believe, consistently informed the churches that
after the gospel had been accepted and professed for some time, there would be a
significant apostasy from the truth and worship of it. Jude tells them in verses
17 and 18 that "the apostles of our Lord Jesus Christ warned them that in the
last days there would be mockers who would follow their ungodly desires." All
the apostles agreed on this prediction and cautioned the churches about it. John
expresses this in 1 John 4:3, "This is the spirit of the antichrist, which you
have heard was coming." He speaks of the coming of the antichrist and the
accompanying apostasy from the faith as something they had been fully instructed
about. The apostle Paul also mentions it as something they were not only warned
about but also given specific details; details that may not have been
appropriate to mention publicly at the time, for fear of causing offence. "There
must," he says, "be a falling away," or an apostasy from the faith, led by "the
man of sin." And he adds, "Don’t you remember that when I was with you, I used
to tell you these things? And now you know what is holding him back," 2
Thessalonians 2:3; 2 Thessalonians 2:5-6. He had both informed them of the
apostasy and shared one particular aspect of it, which he does not mention now.
This being the significant testimony of the Spirit of God in those days – that
the visible church would fall away from the faith – one of the main ways Satan
accomplished this was by promoting a contrary revelation and principle, for
example, that this or that church, such as the Church of Rome, was infallible
and incapable of defect, and could never fall away from the faith. In this way,
he wiped out the earlier warnings given by the Spirit to the churches, making
them feel secure and undermining the purpose of the prediction. By doing so, he
not only led people imperceptibly into the greatest apostasy, but also taught
them to stubbornly cling to their actions and confidently justify themselves in
doing so. However, the Holy Spirit gave many other warnings about the churches’
eventual deviation from the gospel’s mystery; warnings that, when neglected by
complacent believers and with their faith being weakened and attacked by
countless schemes, led to their apostasy. With these things being so explicitly
foretold by the Spirit of God, we can briefly investigate the outcome of the
predictions mentioned and whether they indeed came to pass or not. A general
account of the state of the church after the days of the apostles is given to us
by Hegesippus, who lived in the next era after them, as recorded by Eusebius in
Book 3, Chapter 32. Describing the martyrdom of Simon, the son of Cleopas, he
adds: "Until these times, the church remained a pure and uncorrupted virgin,
with those who tried to corrupt the rule of saving truth, if there were any,
hiding in obscurity. But after the holy group of apostles met their respective
ends, and that generation had passed away, the ones who had heard divine wisdom
with their own ears, a conspiracy of wicked error began to take place due to the
seductions of those teaching strange doctrines. And when none of the apostles
were left, they started to openly oppose the preaching of the truth with their
falsely named knowledge."

We have already seen that there were many deviations during the days of the
apostles themselves. However, as they were jealous over all the churches with
godly jealousy – having "espoused them to one husband" and taking care "to
present them as a chaste virgin unto Christ" (words Hegesippus alludes to) –
they watched against all ways and means whereby, as "the serpent deceived Eve
through his cunning, their minds would be corrupted from the simplicity that is
in Christ," by teaching other doctrines than what they had received from them,
as Paul speaks in 2 Corinthians 11:2-4. Due to their wisdom, diligence, and
watchfulness, for the most part, the churches were soon brought back from their
wanderings and recovered from their mistakes. Hence, this holy man declared the
church a pure virgin during the days of the apostles and their oversight, at
least in comparison to what came after; for he admits that they became
considerably corrupted and defiled soon after, meaning they had fallen away from
"the simplicity that is in Christ." It is possible he was referring to the very
things that later ages used as their example. Indeed, things quickly progressed
to a state in the world, which mostly continues to this day, where people
desired no greater justification for their religious practices than the shadow
or appearance of anything that had been used or had prevailed among those
churches, even though they were evidently deviating from the simplicity that is
in Christ. This account provides a general testimony of the fulfilment of the
predictions mentioned earlier, concerning a decline from the power, purity, and
simplicity of the gospel. Whatever is intended here, it must be seen as the very
beginning and entrance of the apostasy that followed, which can barely be
noticed in comparison to the excess it quickly led to. Specifically, the aspects
of the sacred predictions mentioned can be divided into four categories: 1. "Men
from among themselves speaking perverse things." 2. "Grievous wolves entering
in, not sparing the flock." 3. Weariness, and "not enduring sound doctrine," but
turning the mind towards fables and away from the truth. 4. A gradual, secret,
mysterious work of a general apostasy in the whole visible church. It could be
easily demonstrated by instances how all these had their particular fulfilment,
until the entire apostasy foretold was formed and completed. We may give some
brief remarks on them all:

It cannot be denied that many of the principal teachers in the first ages of the
church after the apostles, especially among those whose writings remain for
posterity, embraced and taught various things in neglect of the gospel and its
simplicity. These teachings were perverse, curious, and contrary to the form of
wholesome words committed to them. They appeared to be less duly conversant in
evangelical mysteries with reverence and godly fear than their duty required.
Instances of this could be drawn from the writings of Justin Martyr, Irenaeus,
Clement, Origen, Tatian, Athenagoras, Tertullian, Lactantius, and others.
However, I shall not reflect with any severity on the names and memories of
those who continued to adhere to the fundamental principles of Christian
religion. Through curious speculations, philosophical prejudices and notions,
distorted allegorical interpretations of Scripture, and openly false opinions
contradictory to the word of God, they significantly corrupted and debased the
pure and holy doctrine of Jesus and his apostles. The "grievous wolves"
predicted, who were to "spoil the flock," are seen as heretics of various kinds.
On this account, it would seem almost unbelievable how many people of all sorts
fell away from the mystery and truth of the gospel after it had been declared
and professed by them, which fully confirms the assertion made earlier.
Generally, they can be divided into two categories:

(1.) Of those who, in a disregard and contempt of the gospel they had received
and professed, fell away into foolish, extravagant, heathenish imaginations,
unintelligible endless fantasies, for the most part (as is assumed) accompanied
with wicked practices. Although they retained the name of Christians, they
completely and absolutely fell away from Christ and his gospel. Such were the
Gnostics in all their branches and under their various names, Marcionites,
Manichees, and others almost innumerable. Epiphanius, Augustine, and Philastrius
have filled up their catalogues with the names, origins, opinions, and
lifestyles of these groups. It may be said, "They were all people of such great
abominations that they deserve no consideration among those who embrace the
Christian religion." However, the more abominable their beliefs and actions
were, considering the multitudes of professed Christians who fell into them, the
more effective is the testimony they give to the truth of our assertion. If
there were not an indescribable tendency in the minds of people to abandon the
mystery of the gospel and if it were not promoted by unimaginable folly and
secret hostility against the truth, would it have been possible that so early in
the church, starting immediately after the death of the apostles, such a large
number of professed Christians would openly renounce those sacred truths for
such harmful, foolish imaginations? These are the people who were explicitly
prophesied to "bring in destructive heresies, denying the Lord that bought them,
and bringing upon themselves swift destruction, many following their harmful
ways; by reason of whom the way of truth would be spoken evil of," 2 Peter
2:1-2. The heathen attributed all their impious opinions and practices to
Christianity, as is evident in Origen’s reply to Celsus, among others; thus,
because of them, "the way of truth was spoken evil of."

(2.) There was another type of heresies, and thus a real apostasy from the
mystery of the gospel, whose authors and followers still claimed adherence to
and profession of it. These can be grouped into two categories: [1.] Concerning
the person; and [2.] Concerning the grace of Christ. The first category mainly
involves the Arians, who denied Christ’s deity, while the latter category
involves the Pelagians, who opposed his satisfaction, merit, and grace. The
first of these spread like a flood from the mouth of the old serpent and carried
everything before it like a torrent; the latter insinuated itself like poison
into the very core of the church. The first, like a burning fever, caused
immediate death; the latter, like a gangrene or a chronic illness, slowly
consumed the vital essence of religion. In the first category, we have a tragic
example of the instability of believers and their readiness to abandon the
saving mysteries of the gospel. In just over half a century after its initial
emergence, the majority of Christians in the world – bishops, priests, and
people – fell under its influence. In their public declarations, they renounced
and denied the true eternal deity of the Son of God. Having gained the support
of some emperors, such as Constantius and Valens, and the approval of numerous
church leaders who jointly promoted this heresy by force and deception, almost
the entire world, in terms of outward profession, was led into this apostasy for
a time. Some nations (such as the Goths and Vandals) continued in this state for
several ages afterward. As for the latter category, or Pelagianism, it
discreetly, subtly, and progressively infiltrated people’s minds to the extent
that, fundamentally, it remains a significant part of the religion professed by
the majority of Christians today and is still gaining ground in the world. This
is the second way of the apostasy of believers as foretold by the Holy Spirit,
which occurred in such a way that the wounds inflicted on Christianity have not
healed to this day.

Another way was that people would become tired of sound doctrine, and not being
able to tolerate it any longer for reasons to be discussed later, they would
turn their attention to fables and be led away from the truth. This also came to
pass as prominently as the previous examples. Around the third century, it was
when monkish fables began to appear in the world. These individuals, instead of
focusing on the doctrines of God’s grace, justification by Christ’s blood, faith
and repentance, new obedience and walking before God according to Christ’s
commands and the rule of the gospel, filled their minds and satisfied their
curiosity with stories of dreams and visions, angelic perfection in themselves,
self-invented devotions, uncommanded mortifications, and a thousand other
foolish superstitions. By such fables, countless souls were led away from the
truth and simplicity of the gospel, believing that religion consisted solely in
these things, and dismissing the entire doctrine of our Lord Jesus Christ and
his apostles in comparison. These are specifically prophesied and described in 1
Timothy 4:1-3. The hypocrisy and lies, fabulous stories and doctrines of demons,
of these individuals, so infiltrated and infected the Christian community with
the belief in vain delusions and the practice of foolish superstitions, that
little or nothing remained sound or healthy among them.

Lastly, the secret workings of the "mystery of iniquity," through all these ways
and countless other schemes used by the cunning of Satan, the vanity of human
minds, and the desires of their hearts, brought about the tragic apostasy which
the world suffered and was destroyed by when it reached its peak in the Papacy.
The rise and progress of this widespread defection, its methods, means, and
stages, its successful advance over several ages, have been exposed and revealed
by many to such an extent as the nature of such a mysterious work can be
uncovered in this world, that I will not need to repeat any instance of it here.
In short, the doctrine of the gospel became so corrupted, and its worship so
adulterated, that the waters of the sanctuary seemed, like the River Jordan, to
flow into a dead sea, or, like the waters of Egypt, to be turned into blood,
providing no refreshment for people’s souls. Thus, the prophetic parable of our
Savior was fulfilled, as described in Luke 19:12-15, etc.

Before I proceed to discuss specific examples among ourselves, I will further
confirm our general assertion by considering the second chance, if I may say so,
that God gave the gospel in the world, the second trial he made with many
churches and nations, and the outcome and success of it.

During the time spoken of, the church was driven into hiding, in terms of its
visible profession, where it was secretly nourished by the Spirit and word of
God, and the few witnesses to the truth who remained prophesied in sadness,
often sealing their testimony (which disturbed and tormented the world) with
their blood. But when the time came for God to graciously visit the remnant of
his inheritance, he stirred up, gifted, and empowered many faithful servants of
Christ, through whom the work of reformation was successfully started and
carried on in many nations and churches. It is true that they did not achieve
the purity and peace of the apostolic churches, nor was it absolutely aimed at
by some of them. This quickly became apparent through the significant
differences among them in both doctrine and worship, leading to mutual disputes
and divisions that became the main obstacle to the progress of their entire
work, and continue to do so to this day. Nevertheless, it was a state of blessed
and useful recovery from the apostasy into errors, heresies, superstitions, and
idolatries that the entire professing church in these parts of the world had
fallen into. This recovery manifested itself in several ways, such as: The
doctrine taught by them was generally in agreement with the Scripture, which
they vigorously defended against the corruptions of the previous apostasy, and
the worship of the churches was freed from blatant idolatry. The consciences of
people, burdened, harassed, and tormented with countless vain fears,
superstitions, foolish thoughts, and false beliefs, which had led them into
bondage to their so-called guides of all sorts and forced them into services
under the guise of religious duties, solely serving their worldly interests,
were set free by the truth and directed towards gospel obedience.

Many were given the opportunity on behalf of Christ, not only to believe in him
but also to suffer for him. As a result, no fewer numbers sealed their testimony
with their blood under the control of those who supported the current apostasy
than under the fury of the heathens during the initial introduction of
Christianity into the world. The fruits it has borne in many nations, through
the genuine conversion of many people to God, their edification and holy
obedience, their deep spiritual consolation in life and death, along with many
other factors, testify to the divine origin of this work.

It cannot be denied that many churches, through the reformation, were brought
into a state of recovery from the deadly disease they had been under. However,
everyone knows that great care and diligence is needed to attain perfect health
and soundness in such a situation, and to prevent a relapse; if that were to
happen, the last error would be worse than the first. It might have been justly
expected of them, and it was their duty, to have continued the work of
reformation until they achieved a complete recovery of spiritual health. But
instead, things have turned out (whose fault it is, God knows) in such a way
that not only has the work received little or no improvement among themselves,
in terms of increasing light, truth, and holiness, nor has it been progressive
or successful in the world towards others, but it has also visibly and clearly
lost its force and gone backwards on all accounts. As a result, we have another
sad example of how people are prone to abandon the truths of the gospel after
being instructed in them. I will only mention the well-known doctrines of the
reformed churches, particularly focusing on what has happened in recent years
among ourselves with a group of people that previous generations were unfamiliar
with, which I will discuss separately and in detail later.

It is not a secret that many, even multitudes, are ready in all places to
abandon the entire Protestant faith and religion, throwing themselves into the
defeated, compromised remnants of the old apostasy. Every slight reason, every
temptation of pleasure, profit, favor, and promotion turns people towards the
Papacy; and some follow the same path just to satisfy their vanity in curiosity,
novelty, and conformity to what is fashionable among people. Some seek refuge in
it as a sanctuary from guilt, as it offers quicker ways to pacify their
conscience than the faith and repentance required by the gospel. Some, having
lost all sense of religion while pursuing their desires, find themselves
uncomfortable in their atheism or disadvantaged by its reputation, and seek
shelter in the Roman guise. Others are genuinely entangled and overcome by the
power and cunning of the numerous seducers who lie in wait to deceive. One way
or another, for reasons known only to themselves and the one who uses them to
subvert the faith, many people in all places fall back to the Papacy daily, and
the old superstition seems to be gaining new ground, ready to be reissued in the
world. It is even feared that in many places there is such a widespread
inclination towards defection, or such indifference to all religion, that
multitudes lack nothing but a leader to guide them back to Egypt. As they have
lost all sense of the power, use, and excellence of the religion, or the
profession of truth, in which they were educated and instructed, and have done
so by surrendering themselves to their lusts and pleasures, which will
inevitably produce that cursed effect, they either embrace the Roman religion,
to fill the void left by the absence of any religion they had left to
themselves, or if they pretend to rise to such a level of reason as to reject
the vanity and folly of that profession, and its inconsistency with all the
principles of free, generous, and rational minds, they resort for a while to a
sort of skeptical atheism. This, after providing them with a disappointing
conversational diversion for a short time, degrades and corrupts their minds,
and hands them back to what they once despised. In this way, the number of
apostates grows among us every day.

However, there are other examples of people’s tendency to abandon the faith that
the church reclaimed during the first reformation. How significant has the
impact been on our initial profession, or at least the alteration made therein
(whether for better or worse, the great day will reveal), by the system of
doctrines known as Arminianism, named after its author for distinction’s sake! I
am not obliged to believe what Polinburgh claims in his preface to the second
part of Episcopius’ works, namely, "That most of the prelates and learned men in
England share their views and judgments," which, as stated by Episcopius,
includes many Racovian additions compared to its original form. In fact, I
believe that what he asserts is false and slanderous to the individuals he is
referring to. Nonetheless, I also wish that too much support were not given by
many to his insinuation. A recent writer, in a treatise he calls "A Sober and
Compassionate Inquiry," etc., among other things of a similar nature, imagines
that some people dislike the Church of England because of its doctrine. He
further assumes that they do so because it "does not agree as closely with the
Synod of Dort as they would like." To demonstrate the unreasonableness of this,
he informs us, "That no single father or writer of the church, whether Greek or
Latin, before St Augustine’s time, agreed in doctrine with the determinations of
that synod; and as for St Augustine, he was a devout, good man, but his piety
was far more commendable than his reason." Consequently, he dismisses with
indignation (as he rightly should) the idea that "a novel Dutch synod should
prescribe doctrines to the Church of England and outweigh all antiquity." He
concludes his discussion with some unworthy slanders cast on the divines of that
assembly, who were considered the best the reformed churches of Europe (except
for France alone) could offer at that time.

However, the focus of the current project at hand was prioritized more than the
truth in these statements. It is just a pretence that those whom he criticizes
dislike the doctrine of the Church of England. When you consider it as contained
in the Articles of Religion, the Books of Homilies, and declared in the
authenticated writings of all the learned prelates and others for sixty years
after the reformation, it is clear that the doctrine taught, approved, and
confirmed in this church was witnessed by the entire world, and the majority of
those criticized by him adhere to it devoutly. It is a departure from this
doctrine that some people are complaining about, not the doctrine itself. It
will be challenging to reconcile the teachings of the person previously
mentioned, or Curcellaeus, with that of this church, as explained and declared
in the writings of the main figures who presided, lived, and died in the
communion of this church. These writings serve as a measure of the church’s
doctrine in the eyes of all other churches globally.

If the doctrine established during the first reformation is continued and
adhered to, there will be no differences or complaints regarding this matter. As
for the disputes that have occurred, and perhaps always will, among learned
individuals concerning some obscure and philosophical notions about the order of
divine decrees, predetermination, human liberty’s nature, and countless other
topics, they have never significantly disrupted the church’s peace. Since very
few, if any, people understand these concepts, the wider Christian community is
unconcerned with them, both in terms of their faith and obedience. Differences
about these matters will be resolved on the last day, and perhaps, in terms of
the gospel’s ultimate purpose, that is enough time.

However, the claim of this author that "no one church father or writer, Greek or
Latin, before St Augustine’s time, agreed with the determinations of the Synod
of Dort" is of little significance in this matter. As I suppose he may not be
stating this based on his own examination and experience, but rather on the
suggestions of others, it is no different from the strong claims concerning the
doctrine of the Holy Trinity itself with respect to the determination and
declaration made at the Council of Nicaea. It would be better if too much
support had not been given to this idea by Petavius and others, whose
collections of ambiguous expressions from ancient church writers and
observations on them are highly praised by modern Photinians.

It may not be easy for this author to positively declare any one ancient
writer’s judgment on all points of Christian belief, especially on those that
had not received specific discussion due to oppositions made in their own days
or before them. It is acknowledged by all that a general allowance must be given
to writers’ expressions when they seem to reveal their current thoughts on
specific doctrines about which there had never been any controversy in the
church. The precise meaning of the words used to express their thoughts is never
established until the things they signify have been thoroughly discussed. As a
result, the same words have had different uses and meanings in various ages. By
this rule, it may be more accurate to say that none of the ancients before
Augustine held different views except Origen and those influenced by him, as he
is widely accused, on clear grounds, of paving the way for both Arianism and
Pelagianism. The criticism of Augustine, namely, "that his piety was far more
commendable than his reason," is at least as new as the Dutch synod. The
intention is not to praise his piety but to discredit his reason. I must take
the liberty to say that either this author has not been very familiar with the
writings of this great and holy person or is a poor judge of the rational
abilities of those whose writings he has studied. This confidence in delivering
a judgment so contrary to the common opinion of the majority of learned men from
all backgrounds in the church for twelve hundred years suggests strong bias and
prejudice. However, it is somewhat comforting that the opponents of the truth he
dealt with were never able to discover or exploit the weakness of his reason. It
was sufficient for the work God intended for him, which was not only to curb and
suppress the many cases where various cunning individuals apostatized from the
gospel truths in his own time and before but also to pass on the light of truth,
clearly discovered and vigorously defended, to future generations for the
benefit of the church in all ages.

People may freely scorn the individuals they currently contest, against whom
they have all the advantages that may encourage them to do so, and they have so
much support in casting derogatory reflections on the main early reformers that
they do not think they are overstepping the bounds of Christian modesty.
However, I cannot guess the reason for their confidence in such judgments of
Augustine’s rational abilities, although I can easily speculate on the cause.
Nonetheless, it need not be given much attention, considering that a more severe
judgment has recently been passed on St Paul himself by a writer of the same
mindset and opinion.

There is little reason to fear, as I suppose, that a "novel Dutch synod," as it
is called, though composed of representatives from all the main reformed
churches in Europe (except France), "should prescribe doctrines to the Church of
England." In that synod, the Church of England rather prescribed doctrines to
the Dutch than received any from them; the leading theologians with the most
influence and authority in that assembly were those of the Church of England,
sent there by public authority to demonstrate the doctrine of this church and
guide the Dutch towards the same beliefs.

However, returning to the topic at hand, it is to be feared that just as
Pelagianism, in its initial form, subtly and gradually infiltrated the lifeblood
of the church in those days, proving toxic to it, so, under its new polish and
veneer, it will be accepted until it spreads into the veins and vitals of the
current reformed church-state globally. I know that some, claiming a zeal for
holiness and reformation of life, yet with shameful bias, accuse those doctrines
as a primary cause of the decline in piety, which they cannot deny were
generally believed and embraced when piety was at its peak in this nation. But
this is part of the treatment the Church of England receives nowadays from her
wayward descendants. The teachings of all the ancient bishops must be denounced
as the means of the decay of piety; and, increasing the astonishment, it did not
have this effect until it began to be publicly abandoned and renounced! Whether
they are the cause of the other or not, there is a clear coincidence between the
origins of our visible departure from piety and the adoption of these novel
opinions, contrary to the faith of the first reformed churches, and both
occurring at the same time among us. But there is an even greater abomination
taking hold among us, resulting in the complete destruction of some people’s
faith and the corruption of others’ minds away from the truth of the gospel.
This is the contagion of Socinianism, which stealthily infiltrates the walls and
timber of the house, from which it cannot be removed. It emerged in the world
some time before the other source of partial apostasy previously mentioned;
however, for a considerable time, it lay fermenting in some obscure places in
Poland and neighbouring countries. When the books and writings of the authors
and promoters of the opinions labelled with that name eventually became known
and read elsewhere, they were consistently and thoroughly refuted by learned
individuals of all sorts, leading to the justified hope that it would not gain
much success or progress in the world. But—

"The contagion of the defeated nation spreads wider and overwhelms its victors."
The vanity of people’s minds, their weariness of sound doctrine, which they can
no longer tolerate, whatever they embrace, has allowed this to gain a foothold,
either in part or in whole, among many who once professed the faith of the
gospel. The entire system of these people’s opinions is essentially a collection
of errors that previously troubled the church and destroyed the faith of many.
The principal and most significant of these can be grouped under two headings -
1. Photinianism; and 2. Pelagianism. The first category includes their denial of
the Trinity and, consequently, the divine person and incarnation of the Son of
God. The second category encompasses their opposition to Christ’s satisfaction,
the true nature of his priesthood and sacrifice, justification by faith in his
blood and the imputation of his righteousness, the efficacy of his grace, and
the corruption of our nature due to the Fall. The denial of the resurrection of
the same bodies, the eternity of the punishment of the damned in hell, and other
imaginative ideas were also inherited from some earlier sources. The first part
of their heresy has not yet gained much traction except among themselves, as the
opposing doctrine is protected by law and the vested interests of those who
benefit from its public profession. However, it is to be feared that the
reluctance of many to assert and defend those fundamental gospel doctrines that
they oppose, their indifference towards them, and the shocking notions and
strange interpretations that some have adopted and promoted concerning the
person of Christ, stem from a hidden influence on people’s minds due to the
poison of their opinions and deceptive arguments. From the logical extension of
their views have emerged the bold attempts of atheistic ideas and opposition to
the Scripture, both in its literal form and meaning, which have recently been
circulated in public writing. Imported from neighbouring countries, these ideas
have found no shortage of enthusiasts among us. But as for the latter aspect of
their beliefs, or their Pelagianism, it has spread among many people who once
held different views and are still committed to those beliefs. The unreasonable
elevation of reason in religious matters that we see today, the new ideas people
have about Christ’s satisfaction, which, while pretending to acknowledge it,
actually undermine it; the harmful notion that the person of Christ has little
role in religion beyond revealing and confirming the gospel; teachings about the
possibility and even ease of yielding acceptable obedience to all evangelical
commands without the help of effective grace, about the powers and incorruption
of our nature, about justification through our own obedience, about the
compatibility of gospel mysteries with unregenerate reason or an unsanctified
mind, about regeneration consisting solely of reforming our lives; along with
the rejection of any real internal efficacy in converting grace, and the
substitution of morality for grace, the denial of any influence of grace from
Jesus Christ for true holiness; and many other opinions that people take pride
in, to the detriment of the doctrines received and established in the reformed
churches of the past – all these are borrowed from the repositories of their
imaginations, or retrieved from their rubbish heap.

I don’t know how far this infection may spread. The resurrection of the same
bodies, the existence and activity of the soul in its separate state, the
eternity of hell’s torments, the nature of Christ’s priestly office as distinct
from his royal office, are beginning to be either questioned or weakly defended
among many. There are many other harmful opinions about the Scriptures, the
nature of God, his attributes and decrees, the two covenants, our union with
Christ, and the gifts and operations of the Spirit, which some put forth as pure
mysteries and revelations of truth, and pride themselves on being the
originators or defenders of such ideas. All these came from the same source or
are the result of the same corrupt fountain of Socinianism.

I believe we have sufficiently demonstrated the truth of what we previously
observed about the tendency and readiness of people to abandon and fall away
from the mystery and doctrine of the gospel after it has been revealed and
accepted by them. We have also established the fact that such a defection has
occurred and continues to happen in the world today. We now need to investigate
the reasons and causes of this phenomenon. However, I must note that the primary
example we have in mind, which is happening among ourselves, will be examined
separately, as we will explore the specific reasons for it, in addition to the
more general reasons that apply equally to all apostasies of this kind.

* * *


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  CHAPTER 7: 05. CHAPTER 4.
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CHAPTER 4. THE REASONS AND CAUSES OF APOSTASY FROM THE TRUTH OR DOCTRINE OF THE
GOSPEL, AND THE INCLINATION OF ALL SORTS OF PERSONS THEREUNTO IN ALL AGES,
INQUIRED INTO AND DECLARED — UNCURED ENMITY IN THE MINDS OF MANY AGAINST
SPIRITUAL THINGS, AND THE EFFECTS OF IT IN A WICKED CONVERSATION, THE FIRST
CAUSE OF APOSTASY. For an introduction to the following discussion, I will
establish a principle that I assume everyone will agree with: namely, that a
departure from the truth of the gospel once professed is a sin of the highest
guilt and one that will result in the most harmful consequences. In the past,
God frequently complained through his prophets that his people "had forsaken
him" and had turned away from him - that is, from the doctrine and institutions
of his law, which were the only means of connection and communion between him
and them (Deuteronomy 28:20; 1 Samuel 8:8; 2 Chronicles 34:25; Jeremiah 5:7;
Jeremiah 5:19; Jeremiah 16:11). To convince them of their terrible folly and
wickedness in this regard, he asks them what wrongdoing they had seen in him,
what unfairness in his ways, and what disappointments they had encountered that
would cause them to grow tired of his laws and worship, to the point of
abandoning them for things and practices that would ultimately lead to their
temporal and eternal ruin (Jeremiah 2:5, Ezekiel 18:25). For if there was
nothing in God’s laws and ways that they could legitimately complain about; if
they were all holy, just, and good; if there was great reward in obeying them;
and if through them God brought them good and not evil all their days, then
there was no justification or excuse for their foolishness and ingratitude.

It is universally acknowledged that their defection from the law and
institutions of God represented the highest level of folly and the greatest
imaginable wickedness. This acknowledgment even comes from those who, at the
same time, are guilty of an even greater sin of the same kind. For people’s
judgments are often so swayed by their current interests or corrupted by the
power of their depraved affections that they justify themselves in committing
worse evils than those they condemn in others. But as it was with the people of
old, the same applies to those who deviate from the mysteries or reject the
doctrines of the gospel, after they have been accepted and professed by them or
have done so at any time. In fact, their guilt has even greater consequences
than the idolatrous revolts of the Jews of old, because the gospel is a clearer
revelation of God and much more glorious than that made by the law. There is
therefore no reason to be found within the gospel itself for anyone to abandon
it, either in its doctrines, commandments or the worship it requires. Nothing
can be attributed to the gospel or anything contained in it or produced by it,
which should encourage anyone to defect from it. The gospel is, in itself, a
blessed outpouring from the eternal source of wisdom and truth, and bears more
marks and characteristics of divine excellence than the whole creation combined.
It has no proper effect on the souls of people other than being the means and
causes of their release from their original departure from God, with all the
evil that followed, which is all that is evil. The recovery of lost humanity
from a state of darkness, bondage, and misery into one of freedom, light, and
peace, the present favor and future enjoyment of God, with order and mutual
usefulness in this world while they remain in it, is the primary and immediate
purpose of the gospel’s truths. Moreover, there is nothing truly good, holy,
just, kind, or useful among people that is not influenced by the gospel’s truths
and derived from them.

There have been some in every age, who, claiming to have the liberty the gospel
offers, have in reality been slaves to corruption, and have turned the grace of
God into debauchery. Some have accused the main doctrines of the gospel of
freeing people from the necessity of holy obedience and the utmost use of their
own efforts in that regard. There are those who, given over to a sensual
lifestyle, live under the power of darkness, pursuing worldly goals and view the
gospel as only tormenting them before their time. Some even believe that the
world would be a more peaceful and orderly place without the gospel, blaming it
for the disturbances people themselves create through envy, anger, and malice,
as well as the persecution of others.

It is well-known that some have falsely claimed certain privileges granted by
the gospel to justify their cunning acquisition and violent possession of
worldly power, grandeur, and wealth, expressing themselves in ambition, cruelty,
luxury, and the pride of life. However, the wickedness and folly of all these
abominations, the cursed schemes of the father of lies and source of malice,
will be, if God permits, exposed elsewhere. For now, I will assume that the
gospel is a glorious representation of divine wisdom, goodness, grace, and love,
and that it only produces effects for which God is the immediate author and will
be the eternal rewarder. Therefore, the reasons and causes for apostasy from the
part of the gospel currently under consideration – that is, the mysteries and
truth of its doctrine – must be sought in the minds of those who abandon it,
along with any external factors that accompany them.

It is not unnecessary to engage in such an inquiry, as the current state of the
Christian world is such that if it were assumed that the lives of professed
Christians accurately represented the gospel, and that the majority of people
were led and influenced into the way of life and behaviour they openly pursue by
the gospel’s doctrines and principles, it could hardly compete with pagan
philosophy for usefulness to the glory of God and the benefit of mankind. It is
not the gospel, but rather apostasy from it, that has produced so many
unfortunate effects in the world, and which, by engulfing humanity in
wickedness, paves the way for their misery and ruin. In defending the gospel,
this will be somewhat demonstrated in the revelation of the causes and reasons
for this apostasy. For regardless of what people claim, unless they have first
abandoned the gospel in their hearts and minds, they would not, and could not,
also abandon all rules of holiness and morality in their lives.

Moreover, the prevalence of this defection is so significant, and the neglect of
people (either focused on their private matters, desires, and interests or
captivated by the power of this apostasy to the approval of the most significant
and most dangerous evils) is so apparent and disgraceful that every sincere
attempt to warn them of their danger, to encourage them to fulfil their duty, or
guide them in its performance, with the aim of obstructing the progress of this
outcome of hell’s counsels and defeating it, should receive a fair reception
from all those who hold a proper regard for the interest of Christ and the
gospel in the world, or the eternal concerns of their own souls.

These are the general aims of the following discussions; and if someone with
greater abilities for this work is inspired by this, or takes the opportunity
from it, to conduct a more diligent inquiry into the causes and reasons for the
defection from the glory and power of Christian religion that prevails in the
world, and subsequently prescribes more suitable and effective remedies for
healing this widespread ailment, I will be thoroughly satisfied with the success
of this attempt and essay. The reasons that come to mind are as follows:

I. The deep-rooted enmity that exists in the minds of people by nature towards
spiritual things, remaining uncured despite professing the gospel, is the
original and primary source of this apostasy. As the apostle tells us, "the
carnal mind is enmity against God," Romans 8:7; meaning the revelation of God’s
will and mind in Christ, along with the obedience he requires. The nature of
this enmity and how it affects the minds of people have been extensively
discussed elsewhere, so I will not repeat it here. It is enough for our current
purpose that people, for various reasons, may adopt the profession of the
gospel’s truths while this enmity towards spiritual things remains uncured or
even dominant in their minds. This was the case with those the apostle
complained about, who, through their wicked lives under their profession, showed
themselves to be "enemies of the cross of Christ," Php 3:18; as well as those
who, "professing that they know God, yet in works deny him, being abominable,
and disobedient, and to every good work reprobate," Titus 1:16.

Thus, when the gospel was first preached, many were convinced of its truth and
adopted its profession, mainly due to the miracles performed to confirm it, even
though their hearts and minds were not at all reconciled with its content. See
John 2:23-24; Acts 8:13.

Some people are persuaded enough to acknowledge its truth due to the efficacy of
its dispensation as a divine ordinance for their conviction and instruction, yet
they don’t let go of their enmity towards it. For example, John was among the
Jews as "a burning and a shining light," and they rejoiced for a while in his
ministry, John 5:35. So much so that the majority of the people were initiated
into his doctrine with baptism as a token and pledge, Matthew 3:5-6. However,
although all of them confessed their sins according to his direction, very few
actually abandoned their sins as was their duty. When both preaching and
miracles were combined in an exceptional manner, such as when Jesus preached
after feeding five thousand with five barley loaves and two small fish, people
were so affected by his doctrine about "the bread of life that came down from
heaven," that they cried out, "Lord, always give us this bread," John 6:34.
However, since their natural enmity towards spiritual things remained uncured,
when Jesus continued to instruct them in heavenly mysteries, they raised
objections to his teaching (verses 41, 52, 60) and immediately abandoned both
him and his teachings (verse 66). Jesus explained that the reason for their
defection was their unbelief and that it had not been granted to them by the
Father to come to him (verses 64-65), which means that the enmity of their
carnal minds was still present. Hence, what they considered a difficult and
incomprehensible saying (verses 52, 60), his true disciples understood to be
"the words of eternal life" (verse 68).

Over time, many people become predisposed to the truth of the gospel through
their upbringing and the external means of instruction applied to them. However,
despite this advantage, they may still remain under the influence of this
corruption in their minds. When people embrace the truths of the gospel through
these or similar means, their minds are affected in various ways, prompting them
to move and act towards the gospel’s ultimate goal. There are three parts to
this goal: The gospel aims to prevent people from finding rest and satisfaction
in themselves, both in terms of their present peace in their current state and
their hope for future happiness through their own efforts. This is because
neither of these outcomes is achievable in our fallen, apostate state.
Therefore, the gospel’s initial work is to influence, guide, and direct people’s
minds to renounce these aims and instead seek righteousness, life, peace, and
happiness through Jesus Christ.

Another part of the gospel’s purpose is to renew our minds, wills, and
affections in the image or likeness of God. It does this by presenting spiritual
things to us in such a way that we are transformed into their likeness, or so
that the substantial image of these spiritual things is imprinted on our entire
souls (2 Corinthians 3:18; Ephesians 4:23-24; Colossians 3:10). The gospel also
engages the entire soul, with all its powers and faculties, throughout its
entire range of activities, or in everything it does, to live for God in all
aspects of holy obedience (Romans 12:1). But when this work, or any part of it,
is urged on people’s consciences and practice, they don’t appreciate it to any
extent. The uncured hostility we’re talking about rises in opposition to all
these things. It starts to think that it has allowed a troublesome guest to
enter, who came in, as if to stay temporarily, but now wants to be a judge.
While the mind is occupied only with the notions of truth in speculation and
reasoning, it is satisfied and pleased with them; in fact, it will agree to be
guided by them in various matters and duties that it can perform while still
relying on its old foundations of self-sufficiency and satisfaction (Mark 6:20).
However, when the gospel, in pursuit of the aforementioned goals, presses people
to abandon their old foundations and natural principles completely, to bring
about a comprehensive change in their powers, faculties, operations, and goals,
and to make them new creations, it becomes irritating to the prevailing
hostility within them. This hostility, in turn, stirs up all the mind’s lusts
and the flesh, all the deceitful tactics of the old self and the powers of sin,
and all carnal and unrefined affections in opposition to the gospel.
Consequently, spiritual truths are first neglected, then scorned, and finally,
easily abandoned.

Indeed, people may be convinced of something as truth, either on rational
grounds or through natural or spiritual motives, and may give their assent to
it, but when it comes to putting that truth into practice, their will and
affections will not comply. So it is said of some that they did not see fit to
acknowledge God or to hold on to the knowledge of Him (Romans 1:28). The
ingrained ideas they had by the light of nature, along with their contemplation
of creation and providence, provided them with thoughts and perceptions of God’s
existence and power (verses 19, 20). In this respect, they are said to "know
God," meaning the essential properties of His nature – "His eternal power and
Godhead" (verse 21). This knowledge, these notions and conceptions, immediately
directed them to glorify Him as God through holy worship and obedience, as
expressed in the same verse. But they did not like this, due to the corruption
of their minds and affections, and therefore would not retain this knowledge of
Him. Instead, they surrendered to all sorts of abominable idolatries and
animalistic lusts, which were incompatible with this knowledge, as the apostle
extensively explains. Therefore, even concerning divine things conveyed to us by
natural light and those that are unavoidable for all humankind, the will, the
affections, and the practical understanding are more tainted and corrupted than
the mind’s prescriptive and directive powers. Hence, the entire world, which had
nothing to guide it but the light of nature, turned away from its guidance and
lived contrary to it. They all rebelled against the light they had, and without
God’s special grace, all humanity will do the same. In the same way, this
applies to truths communicated through supernatural revelation. It is said of
those who were to carry on the great apostasy from the mysteries and worship of
the gospel that "they did not receive the love of the truth, so that they might
be saved" (2 Thessalonians 2:10). They acknowledged the truth itself in terms of
its profession for a time, but they never had, nor sought, the kind of
appreciation or love for it that would lead them to obedience or the use of it
for its intended purpose, so they might be saved. This made them prone to
abandoning and renouncing the profession of the truth on any occasion or
temptation, exchanging it for the vilest errors and grossest superstitions. In
such a state of mind, people’s corruptions will overcome their convictions.
First, they will suppress the truth in terms of its operation, and then reject
it in terms of its profession. Let other notions be proposed to them that better
suit the vanity of their minds or the sensuality of their affections, and they
will readily accept them.

There are examples among all sorts of people showing that when they have adopted
beliefs and opinions, even false, vain, and foolish ones, and have them deeply
embedded in their minds through powerful interests or entrenched prejudices,
neither the evidence of truth nor the fear of danger can persuade them to
renounce or abandon those beliefs. All false paths in Christianity and the path
of Islam give us examples of this. However, we have two general instances that
may well fill people’s minds with astonishment. The first is that of the Jews,
who, for so many generations, despite all manner of difficulties and calamities,
continue to stubbornly persist in the most irrational unbelief and apostasy from
the faith of their forefather Abraham and the expectations of all their
ancestors that anyone could imagine. For many generations, the number of Jews
who have been so convinced of their error as to genuinely and sincerely embrace
the gospel is scarcely one per century. The other instance is the Roman Catholic
Church. It is well known that this religious community is abundant with
otherwise wise and learned individuals, including kings and rulers of the earth
who adhere to it. They continue to do so, and will do so, despite the numerous
and evident errors, impieties, superstitions, and idolatries of that church.
There are enough other examples to prove that no religious opinions can be so
foolish or contemptible that some people will not stubbornly cling to them,
despite all efforts to help them, either in God’s way through rational and
spiritual convictions or in the world’s way through persecution.

It may be that more people will be found to be stubborn in error when faced with
trials, difficulties, dangers, and opposition than those who will be constant in
professing the truth. This applies to those who, along with an external
profession of the truth, have not embraced its internal power and effectiveness,
nor have the love for it in their hearts. Both groups form their notions and
understanding of things in the same way, based on apparent reasons, even though
the understanding is deceived in one and not in the other. However, once an
error is accepted as truth, it takes a firmer root in the minds of people than
the truth can while their minds remain carnal. The reason for this is that all
errors are somehow suited to the mind in its depraved state, and there is
nothing in error that is hostile to it. The mind does not dislike error in
itself or in its effects because, having fallen from the first Truth and
Goodness, it wanders and delights in wandering through twisted or side paths of
its own. As the saying goes, "God made humans upright, but they have sought out
many schemes" (Ecclesiastes 7:29). The mind finds pleasure in these paths and
conforms to them, as there is something in every error that appeals to the
vanity, curiosity, pride, or superstition of the carnal mind. However, the case
is different with evangelical truths, which the mind dislikes due to its innate
hostility towards the things they propose and present. Therefore, it is often
easier to draw away thousands from the profession of the truth, who have no
experience of its power and effectiveness in their souls, than to turn one
person from an erroneous path, especially if they are entrenched in it due to
self-interest and prejudice. This is the current situation in the world. Every
group or party of false believers, such as Catholics and others, successfully
draws multitudes of ordinary believers away from the truth they had
acknowledged, but we rarely hear of anyone being rescued from their traps.
Seducers could not ask for a greater advantage than to be allowed to work among
those who outwardly profess the truth but harbour an internal hostility towards
it. They will be able to attract converts to their hearts’ content. This was the
fundamental cause of the apostasy from the doctrine and truths of the gospel,
which has prevailed in almost the entire visible church. If most people had
embraced the truth with love and had not harboured a secret enmity in their
hearts and minds against it, if vain, curious, and superstitious things had not
appealed to the prevailing principles of their minds and affections, they would
not have so easily and universally forsaken the gospel for human traditions, nor
abandoned Christ to follow Antichrist, as we know they did. However, when an
external profession of the truth became transmitted from one generation to
another, and the spirit and power of it were wholly neglected, people were
merely waiting for opportunities to gradually part with the truth and give it up
for anything else suggested to them. Many, in the meantime, employed their
intellect to find out inventions that catered to their desires and corrupt
affections. That those who were swept away by the great apostasy outwardly
manifested this attitude in their lives and actions will be shown later; had it
not been so, the event in question would not have occurred. This danger
currently affects individuals, churches, and nations that today profess the
gospel. If a pressing trial or strong temptation or a combination of various
means of seduction confronts those who have received the truth but not its love
and power, they may struggle to avoid a general apostasy. When external attempts
are made upon them, they also face treachery from the deceitfulness of their own
hearts, as their untreated hostility towards the truth waits for an opportunity
to part with and reject it. Anything that frees them from the effectiveness of
their convictions or the power of the traditions that hold them captive to the
profession of the truth will be gladly embraced and complied with. The danger of
this situation is evident in the open dislike of the rule and guidance of the
truth that most people demonstrate throughout their lives.

It is clear, then, that unless this hostility is conquered or expelled from the
mind, unless the mind is freed from its corrupt influence and effects, unless
the truth achieves real power and effectiveness on the soul, unless it is
learned "as it is in Jesus," allowing people to "put off their old selves, which
are being corrupted by deceitful desires, and are renewed in the spirit of their
minds, putting on the new self, created to be like God in true righteousness and
holiness;" unless they love and value it for the effects of spiritual peace,
power, and freedom it produces in them, there will be little consistency or
perseverance in their profession when temptations coincide with opportunities
for revolt. For who can guarantee that what has previously occurred among the
majority of humanity will not happen again in any place where the same causes
converge?

Having identified this first cause of defection from the gospel, we can easily
discern the only true and effective ways and means of preserving and maintaining
the true religion in any place or among any people where it has been professed,
particularly if temptations to revolt abound and the situation is made dangerous
by advantageous opportunities. Love of the truth and experience of its power in
people’s hearts will produce this effect, and nothing else will. All other
means, where these are lacking, have failed in all places worldwide and will do
so again when a time of trial comes. True religion may be established by law,
supported by authority, have a long-standing tradition or be so ingrained in
people’s minds that many promise the firmest stability in its profession;
however, there is no guarantee in such things, and we will soon see all the
hopes built upon them vanish into nothing. Convictions or traditions, where a
secret enmity is retained, may create a commotion and noise for a while, but
every gust of temptation will sweep them away. If it were not so with most
people, would it have been possible for so many nations to fall into Arianism in
less than a generation after the truth had been known and professed among them
for so long? Or would it be possible for the majority of this nation to revert
to Catholicism after a blessed reformation, as in the days of Queen Mary, when
many who had professed the gospel cast others into flames for continuing to do
so?

It is widely complained that Catholicism is increasing in this nation, and some
express their fears of its further prevalence, perhaps not without reason.
Although there are several other ways people may and do apostatize from the
truth, those who take any other measure of things besides their own secular
interests, with the corrupt affections of their minds, in anger, envy, and
revenge, see this as the most dangerous. It is most compliant with the dominant
desires of the present age and most comprehensive to accommodate the majority of
people. Besides, by what it has done in the past, it sufficiently shows what it
is likely to do again. Therefore, many are working diligently to prevent its
spread, as it would prove disastrously ruinous to the nation and their
descendants if it were to prevail. To this end, some call for the aid of
authority to enact strict laws to prohibit it. This, according to the opinion of
recent ages, some believe to be the most effective means for preserving the
truth; for if they can destroy all who think differently, the rest of humanity
will appear peaceful to those who benefit from it. Some write books refuting its
errors, and they do so with good purpose. But in the meantime, if there is any
truth in reports, the work is progressing as effectively as if no opposition had
been made to it; and we can be sure that these and similar means, if left on
their own, will never keep Catholicism out of England if it ever has an
advantage and opportunity for a return, nor prevent the entrance of any other
false religion. As for the use and severity of penal laws, I do not interfere
with it, as it is a matter for the wisdom of our leaders. However, I must say
that it does not seem to be to the advantage of truth, or at least not to the
reputation of those who profess it, that they should only be able to preserve
its position among people in this way. It cannot be honourable for any religion
that, while claiming all the advantages and rights of truth and being in actual
possession of all external benefits and support, it cannot secure itself or
maintain its profession without outward force and violence, which are so far
removed from the first introduction and planting of truth in the world. But
these matters are not our present concern. As for refuting the errors,
superstitions, and idolatrous practices of the Catholic Church in books of
controversy, it is undoubtedly a good, useful, and necessary work in its kind;
but after all is said and done, these things reach only a few, and not many will
divert from other matters to seriously consider them. Therefore, another way
must be chosen and pursued to secure the truth and interest of Protestant
religion among us, and this is none other than effectively communicating the
knowledge of it to people’s minds and implanting the power of it in their
hearts. This is the only thing that will root out the hostility towards
evangelical mysteries and spiritual matters which leads people into apostasy.

Unless people know what they should value religion for and what benefits they
genuinely receive from its profession, it is unreasonable to expect that they
will remain committed when faced with a trial. If they start to think, "It’s
pointless to serve God like this" or "What benefit is there in following His
ordinances?" they will easily accept the burden of any falsehood or superstition
that claims to provide them with greater advantages. At some point, this will be
the case for those with a dominant hostility towards religion. On the other
hand, when God, through the gospel, "shines in the hearts of people, giving them
the light of the knowledge of His glory in the face of Jesus Christ;" when they
find their consciences set free from the unbearable burden of superstition and
tradition; and when the word of truth they profess leads to their rebirth in the
hope of eternal life, their inner selves being renewed and their lives reformed
as a result; and when their expectation of a blessed eternity is well-founded
and securely anchored in it, they will, through the effective help of Christ’s
Spirit, remain steadfast in their profession, regardless of what may happen to
them. On these terms and with these experienced evidences of truth and goodness,
the gospel was first embraced by people, and the reformation of religion was
first introduced in this nation. Although various other factors contributed to
its acceptance and establishment, if the minds of many had not experienced its
power and effectiveness for the purposes mentioned, it would never have achieved
lasting presence among us. The mere external form of true religion cannot
compete with the appearance that error and superstition present to people’s
minds, as they know how much they need it.

These things, I know, are dismissed by some. They think they have more reliable
methods and better solutions for preserving the profession of the gospel among
us than its own power and efficacy. We don’t need to guess what those ways are,
as they continually declare them; but they won’t be discussed here. However, it
is to be feared that they may be filled with the results of their own
imaginations when those things on which they have placed their confidence fail
them. Therefore, if there is neglect in the ministry and others whose duty it is
to promote these matters, the outcome will be sorrowful, perhaps beyond what is
anticipated. If the majority of people are allowed to live without any evidence
of familiarity with the power of the truth they profess or any tangible fruits
of it in a holy manner of living, we may cry out, "Popery, Popery," as long as
we want; but when temptations, opportunities, and interests align, their
profession will fall from them like dry leaves from a tree when shaken by the
wind. The apostle tells us that those who "went out from them were not of them,
for if they had been of them they would have continued with them," 1 John 2:19.
They were among them by the profession of the truth, or they could not have gone
out from them; but they were "not of them" in experiencing the power of the
truth and "communion with the Father and the Son;" for if they had, "they would
have continued with them," remaining steadfast in their profession. This is what
should be fixed in the minds of all individuals involved, of all who are
passionate about the truth of the Protestant religion, or are obligated, to the
best of their abilities, to provide for its preservation. When things have
reached the appointed time and are moving towards their natural outcome, all
other strategies and ideas will be ineffective. A diligent communication with
the majority of people, through the dispensation of the word or preaching of it,
about the power of the truth they profess in all its blessed effects – allowing
them to have an experience and inner witness of the reasons why they should
remain constant in its profession – will alone secure the continuation of the
gospel in future generations. All other means will be ineffectual for that
purpose; and to the extent they are or may be effective without this, it will be
of no advantage to the souls of people.

There is always a danger of defection among professed Christians from the truth,
as has been shown before. The fact that this danger currently has many unique
circumstances making it particularly dangerous is likewise acknowledged by all
those who seriously consider these matters. And it won’t, I assume, be disputed
that every person, as they are called and warranted by special duty, is obliged
to make their utmost efforts to prevent a revolt from the truth. The whole
inquiry is, what is the best way, means, or strategy to be employed for this
purpose? And I say, it is only through the diligent ministerial dispensation of
the word, combined with such an exemplary zeal and holiness in those who
dispense it, as well as all other things required for the completion of that
work, that the hearts of the people can be reconciled to evangelical truths, a
delight in obedience can be instilled in them, and the power of the word can be
implanted in their entire souls. A lack of this was what lost the gospel in
previous eras and will continue to do so wherever it is, in this or future ages.
And I believe I won’t stray too far from my current topic if I support this
opinion with a few simple considerations; for:

It is the way, the only way, which God has ordained and which he blesses for
this end and purpose. No one will claim, I suppose, that God has appointed any
other way to bring people to the profession of the truth other than through the
preaching and dispensation of the word alone. When individuals are influenced or
convinced by this, to the extent that they commit themselves to its profession,
it will be challenging to find an ordinance of God of another kind for their
preservation therein. When the apostle took his last farewell of those who were
converted by his ministry in Ephesus, he "commended them to the word of God’s
grace, which," as he judged, "was able to build them up, and to give them an
inheritance among all those who are sanctified," Acts 20:32.

One might think it would be more challenging to convert people from Judaism or
Paganism, or any false religion, to the profession of the gospel, than to keep
them in that profession once they are introduced to it. In the initial work,
there are all sorts of prejudices and difficulties to contend with, and no
advantage from any recognized principles of truth. In contrast, preserving
people in the profession of truth they have already received and acknowledged
seems to be more straightforward and easier on many accounts. If, therefore, the
dispensation of the word, as God’s ordinance for that purpose, has been a
sufficient and effective means for the former, what reason can be given that it
should not also be so for the latter, without further force or violence?

It will be argued that the first preachers of the gospel were equipped with
extraordinary gifts, making their ministry effective in initially converting the
nations. However, since those gifts have ceased, the efficacy of the ministry
has as well, and therefore it requires external support that the former did not.
I say, for my part, I wish it all the assistance that those entrusted with it
could desire, provided no force is imposed on the consciences or persons of
others. But why shouldn’t we believe that the ordinary gifts of the ministry are
as sufficient for the ordinary work as the extraordinary gifts were for the
extraordinary work? To be honest, the difference lies in individuals in carrying
out their duty, not in the things, gifts, or duties themselves. If all those who
are called, or claim to be called, to preserve the truth of the gospel in the
work of the ministry were as conscientiously diligent in fulfilling their duty,
as well-equipped according to the gospel’s rules with the ordinary spiritual
gifts necessary for their work and calling, and as fully represented the purpose
and nature of their message to people through a holy conversation, as the first
individuals appointed to convert the nations were and did, according to their
greater measures of grace and gifts, the work would have a proportionate success
in their hands compared to what it had at the beginning. However, while those
entrusted with this responsibility neglect the use of this means, which is God’s
ordinance for the purpose of preserving the truths of the gospel among people;
while they either believe that the primary aim of their office is to qualify
them for worldly advantages, and to grant them external peace therein, along
with the enjoyment of those things which seem desirable to most people in this
world; and meanwhile, consider it suitable to resort to other methods for
preserving the truth, which God has neither appointed nor sanctified for that
purpose, it is no surprise if faith and truth vanish from among people. The
Apostle Paul foresaw that a time would come when some people would "not endure
sound doctrine, but after their own desires would gather around them a great
number of teachers to say what their itching ears want to hear," who would "turn
their ears away from the truth and turn aside to myths," 2 Timothy 4:3-4. We can
see the approach he recommends for preventing this evil from leading to a
general apostasy. It should also be noted that the advice he gives in this case,
though initially directed to one individual person directly involved, applies to
everyone who is or will be called to the leadership or ministry in the church.
He proposes this course in verses 1, 2, and 5 of that chapter: "I charge you
before God and the Lord Jesus Christ, who will judge the living and the dead at
His appearing and His kingdom: preach the word; be prepared in season and out of
season; correct, rebuke, and encourage with great patience and careful
instruction. Watch in all things, endure hardships, do the work of an
evangelist, fulfill your ministry." This is the approach and way he prescribes
for preserving the truth against the corruption of people’s minds and the
cunning of deceivers. He gives this duty’s charge with such great solemnity and
emphasizes it with many emphatically expressed motives, revealing how crucial he
believed it to be.

Perhaps this method of preserving the truth and saving people’s souls through
constant laboring in the word and doctrine, while enduring all the difficulties
that accompany it, is not considered as advisable as it once was. For what good
would people’s lives or advancements do for them if they were obliged to labor
in this exhausting type of preaching? But if that’s the case, they must
eventually be willing to part with the truth and all the benefits they gain from
professing it. For no matter how people may try to turn things around, explore
their methods, and multiply their strategies to secure religion according to
their understanding, even if they can chain their idols, as the pagans did with
their gods in the past to prevent them from leaving, and establish a profession
of lies, the truth of the gospel, for any useful purpose, will be preserved in a
nation, church, or people only through this means of God’s appointment. This is
such a method and strategy for preserving the truth and the profession of the
gospel that no one can have the audacity to complain about or object to. In all
places and among all sorts of people, there is a claim of zeal for retaining
what they perceive to be the truth or correctness in religion. However, the
means they have chosen for this purpose have mostly been full of scandal for the
Christian religion. They are so far from being rational means of preserving
people in it that they effectively deter them from it. Such is the external
force that has been tested in this nation, as elsewhere by all sorts of people;
and wise individuals can easily observe what it has led to. In the meantime, it
is blatantly evident that, regardless of how good the intended outcome may be,
the means used to achieve it come with much harm. I am unsure of the peace or
satisfaction those who pursue this approach have within themselves. It is beyond
my comprehension how the minds of any Christians can be entirely at ease,
rejoicing in God through Jesus Christ, while causing others to be terrified,
pursued, ruined, and destroyed solely for their faith and hope in Christ Jesus.
However, I do not know the principles of other people’s minds, the makeup or
constitution of their consciences, the rules of their walk before God, or the
dominant prejudices and interests that influence them beyond all evidence of
reason to the contrary. Therefore, they may have satisfactory peace in this way,
even though I don’t understand how. On the other hand, those who are subjected
to and forced to suffer in this course of action become alienated from those who
inflict suffering and their profession. As a result, we see the mutual
animosities, hatreds, disputes, harsh reflections, and dreadful scandals that
accompany this approach. We witness the clamors and conflicts raised about it
today, the arguments presented against such actions, and how difficult it is for
human nature to endure all extremities for what people are fully convinced they
deserve well in from mankind. Moreover, no one can guarantee that, at some
point, wheat will not be plucked up instead of tares. But as for the method now
proposed, of preserving the truth through diligent, effective dissemination of
the gospel’s word to the general population, who can claim to be provoked by it
or take offense at it? No mortal will be harmed by it in anything they dare
admit to being concerned about. The devil, indeed, will be enraged by it, not
only because it aims to destroy his influence and kingdom in the end, but also
because he has no part in it, nor can he intervene with his efforts. He is a
spirit as restless and active as he is malicious, and he does not like to be
excluded from any business happening in the world.

Therefore, although he equally hates the truth in the hands of all people, in
the method of preserving it mentioned before, he can and does visibly involve
himself and his effective workings in it, making him quite satisfied with it.
For what he may potentially lose on one side regarding truth, he gains ten times
more on the other in the loss of love, peace, holiness, and all the fruits of
goodness, meekness, and kindness that should exist among people. As long as he
has a hand in promoting this loss and has the opposite fruits to feed on, he is
not overly concerned with the profession of truth in one way of worship or
another among people.

Therefore, even if he is or will be enraged at this way of preserving the truth,
we know that Christ’s kingdom will only be maintained in the world through
conquering his rage. As for those who share the same goal with him, their hidden
wrath and envy will only torment and consume themselves.

Apart from a few instances of violence and bloodshed, involving the loss of
human lives, as among the Waldenses, Bohemians, and some others, which were
never entirely successful, and government revolutions accompanied by similar
cruelties, as in the days of Queen Mary in England, which only lasted a short
time, no example can be found of any church or nation turning away from the
truth without there being a neglect of instilling the power of the gospel into
people’s minds and hearts by those responsible for this task. This sinful
neglect was always what paved the way for apostasy. Therefore, the foundation of
any meaningful profession of the gospel among us depends on this.

If God is willing to inspire all those involved in this duty to work effectively
in it, and to show people the power of the gospel through their own holy,
humble, useful, and fruitful interactions with them, and if He is also willing
to provide them with the gifts of His Spirit, enabling them to successfully
carry out their duty, the truth of the gospel would certainly become unshakably
established among us. It might be that it is not appropriate for this time that
any of those who are called and enabled for this work, being willing to devote
their utmost in defense of the truth, especially in this way of preserving it by
imbuing people’s minds with a sense of its power and worth, should be prevented
from fulfilling their duty. But God’s purposes in all things must stand, and He
must be humbly worshipped, where "his judgments are unsearchable, and his ways
beyond understanding."

Again, this deep-rooted and yet unaddressed hostility towards spiritual and
heavenly matters becomes a cause and means of turning away from the truths of
the gospel, by filling people’s hearts with a love of sin and their lives with
the results of it in wicked actions. For people are "alienated and enemies in
their mind," in or "by wicked actions," Colossians 1:21. The hostility in their
minds operates and manifests itself in wicked actions. And the alienation that
comes with this hostility is from the "life of God": Ephesians 4:18, "Having
their understanding darkened, being alienated from the life of God," that is,
from the spiritual, heavenly life of faith and holiness, which God requires, and
of which He is the goal and focus. The truths of the gospel are the source,
rule, and measure of this life. See Acts 5:20; Ephesians 4:20-21. Therefore,
when people are "alienated from the life of God" and through the love of sin are
given up to wicked actions, they can’t help but secretly dislike and hate the
truth, the spiritual and heavenly doctrine, which is the source and rule of
holiness and which eternally condemns both the love of sin and the results of it
in wicked actions. So, no matter what people claim or profess, while this
hostility remains within them as a dominant principle of sin and wicked
behaviour, they are, in practice and reality, enemies of the gospel itself. And
where any individuals are in this state, it is easy to see how ready and prone
they will be to abandon it whenever the opportunity arises, as no one will
retain something in their minds that is useless to them and troublesome to their
main inclinations any longer than they have a fair chance to let it go. That
this mindset is an effective barrier to properly accepting the gospel, our
Saviour explicitly states: John 3:19-20, "This is the condemnation, that light
has come into the world, and people loved darkness rather than light because
their deeds were evil. For everyone who does evil hates the light, and does not
come to the light, for fear that their deeds will be exposed." Wherever the
power of sin remains and people are involved in practising it, to the point
where their actions are evil, they will not accept the light of the gospel –
that is, in its own nature and power, and for its proper purposes. And when they
are, through conviction or other means, moved to comply with it, they do so only
partially and hypocritically, and cannot do otherwise while their actions are
evil. So it was with those who are said to believe in Christ. Being somewhat
convinced of the truth of His teachings, they would not acknowledge Him because
"they loved the praise of people more than the praise of God," John 12:42-43.
The ruling power of this single sin of ambitious hypocrisy prevented most of
them from even agreeing with the gospel; as our Saviour says to them, "How can
you believe, who receive honour from one another, and do not seek the honour
that comes from the only God?" John 5:44. With the rest, who could not entirely
resist their convictions, it prevailed to the extent that they would not accept
it sincerely, but only partially and hypocritically. Now, that which so
effectively prevents most from allowing any admission to the gospel at all, and
which allows none to receive it in a proper manner, will easily lead, where it
remains in its power, to a total abandonment of it when the opportunity arises.

Seeing, therefore, that all those whose actions are evil, and who through the
hostility in their minds give themselves up to wicked deeds in their lives, are
genuinely alienated from the truths of the gospel, they are and will be ready at
all times to turn away from them. For being under the control of sin, they gain
no real benefit from these truths, but rather find them incompatible with their
main interests and greatest joys.

Hence, we have the description the apostle gives of those who were converted to
God through the gospel: Romans 6:17-18, "God be thanked, that you were the
servants of sin, but you have obeyed from the heart that form of teaching which
was delivered to you. Being then made free from sin, you became the servants of
righteousness." There is no obedience from the heart to the gospel, no
possibility of being shaped by the teachings delivered in it unless we are set
free from the service of sin.

We may, therefore, without hesitation, establish this as one main reason and
cause of the turning away from the truth of the gospel that has occurred in the
world and which is still regrettably progressing. People who love sin and live
in sin, whose actions are wicked and whose deeds are evil, are all of them in
their hearts alienated from the spiritual, holy teachings of the gospel, and
will undoubtedly, in the face of any temptation or trial, abandon their
profession of these truths.

What reason do we have to hope or believe that drunkards, those who swear,
unclean individuals, the covetous, proud, ambitious, boasters, vain,
sensualists, and similar enemies of the cross of Christ would stick to the truth
with any consistency if a trial should befall them? "Look diligently," says the
apostle, "lest there be any fornicator, or profane person, like Esau, who for
one morsel of food sold his birthright," Hebrews 12:15-16. Esau’s birthright was
his right to and interest in the promise of the gospel made to Abraham. Being a
profane person, when he was hungry, he gave it away for one morsel of food. If
others, says the apostle, are like him, profane individuals, fornicators, or
those who live in any course of sin, if a temptation befalls them, and their
desires call to be satisfied, they will for mere morsels of bread, for the
smallest earthly benefits, part with their interest in and profession of the
gospel. So he tells us of those who, having abandoned a good conscience, made
shipwreck of the faith, 1 Timothy 1:19. After people have corrupted their
consciences by living in sin, they may for a while continue their journey with
full sails of profession; but if a storm comes, if a trial befalls them, if they
encounter a rock or shelf in their way, they quickly make shipwreck of the
faith, losing that, whatever else they strive to preserve.

What should secure such individuals to any consistency in their profession?
While they are in this condition, it is entirely irrelevant to them, regarding
their present or future advantage, what religion they belong to or whether they
have any at all. It’s true that one way of religion may harden them more in sin,
create more prejudices against and hindrances to their conversion than another;
but no religion can benefit them or yield them the slightest eternal advantage
while they remain in that condition. It will make no difference at the end of
days what religion wicked and ungodly sinners have followed, unless it’s that
the profession of the truth will prove an aggravation of their sins, Romans
2:11-12.

Moreover, when a temptation to abandon the truth befalls them, it has nothing
but a few traditional prejudices to contend with. When they move away from those
prejudices and begin to search within themselves for reasons to stick to the
truth they have outwardly professed, they quickly find in their own hearts a
dominant dislike and hatred of the light and truth they are urged to let go of;
for every person, as our Saviour asserts, hates the light when their deeds are
evil. This is what has caused the loss of the gospel to so many princes, nobles,
and great individuals who, for a while, professed it. This is what is so
alarmingly present today regarding the danger of a general apostasy. People from
all walks of life give themselves up to the service of sin. The complaint of the
prophet is not ill-suited to our situation, Isaiah 1:4-6. Many are openly
wicked, beyond precedent or example among the heathen. Worldliness, pride,
ambition, vanity, in all its variety of situations and objects, along with
sensuality of life, have overrun the world. Most dreadfully, the sins of many
are accompanied by the highest aggravation of all provocations – namely, that
they proclaim them like Sodom, do not hide them, but glory in their shame. In
all these actions, people essentially, although not in words, announce that they
are tired of the gospel and are prepared to abandon it; some for any pretence of
religion, others for none at all. This is the most dangerous position that any
place, church, or people can be found in; for whereas individuals are naturally
prone to a spiritual revolt and defection, when this arises from and is
encouraged by the love of sin and a life therein, God is also ready to give them
up, as a punishment, to such delusions that will turn them away from the gospel.
The apostle puts it this way in 2 Thessalonians 2:10-12, "They did not receive
the love of the truth, that they might be saved. And for this reason, God will
send them strong delusion, that they should believe a lie: that they all might
be condemned who did not believe the truth but took pleasure in
unrighteousness." Where people, under the profession of the truth, will continue
to be profligate in sin and take pleasure in unrighteousness, God will not
always allow the gospel to be exploited to provide them with support in their
wickedness but will judicially give them up to such delusions that will sweep
them away into open apostasy from it. This was the main cause of the widespread
and almost universal apostasy that occurred before the Reformation. The majority
of Christian people, through various means and situations, had become worldly,
sensual, wicked, and stubborn in sin. The complaints about this are left on
record in the writings of many from those days. It was futile for anyone to try
to bring them back to conformity with the gospel, especially considering that
most of their guides were no less tainted than they were. Chrysostom was almost
the only person, or at least the most prominent, who dedicated his ministry to
counter, if possible, the rising tide of impiety and wickedness among all sorts
of people; but instead of success, his holy efforts ended in his own exile and
death. All levels and orders of people took on the role of defending public
sinning against him, leading to his downfall. As a result, there were only two
ways to deal with the majority of people in such a condition. One was, following
the apostle’s advice, to "turn away" or withdraw from them (2 Timothy 3:5), thus
leaving them out of the church’s communion. The other was to adapt religion to
their temperament and desires, thereby preserving an appearance of Christianity
among them. The majority of their leaders, prioritising their interests over
their duties, chose the latter approach and gradually promoted it. From this
point, opinions and practices were invented, advanced, and incorporated into
religion that might accommodate people in their desires or provide support and
supposed relief to those determined to live in their sins. Such practices
included auricular confession, penances, absolutions, commutations of all sorts,
Masses for the living and the dead, the church’s treasury of merit and power of
pardon, intercession and help of saints, and especially purgatory, along with
all its related aspects. This led to the completion of the apostasy; for as
people became more carnal and wicked, the only way to maintain their profession
of the gospel seemed to be by corrupting its entire doctrine and worship so that
their desires might be somehow accommodated. To this end, external things were
substituted for internal ones, with the same names assigned to them;
ecclesiastical things took the place of spiritual ones; outward offices, orders,
and multiple sacraments, along with their efficacy through the act performed,
replaced genuine conversion to God, purity of heart, and strict, universal
holiness; disciplines and physical hardships replaced evangelical repentance and
self-denial. It would be impossible for people’s desires to be more highly
accommodated while still maintaining a pretence of religion. In this way,
wickedness of life led to apostasy from the truth. The entire papal apostasy can
be reduced to two main aspects: first, adapting the doctrine and worship of the
gospel to the carnal minds and desires of people, along with the resulting state
of their consciences; and secondly, adapting the desires, ignorance, and
superstition of people to the interests and worldly advantage of the pope and
his clergy. The danger of this age lies within this issue. The primary aim of
most people is to live in sin with as little trouble in the present and as
little fear of the future as they can achieve. There are only two ways to
attempt such a mindset.

One way is by eradicating all notions of good and evil, all sense of future
rewards and punishments, or of God’s governance in the world. In all ages, some
people have attempted this: "The fool has said in his heart, ’There is no God’;"
and as a result, "they are corrupt and do terrible deeds" (Psalms 14:1). No age
could provide more examples of this chosen atheism than the one in which we
live. No one deceives themselves into it except with the intention of living in
sin without self-control, the last restraint they can free themselves from. Some
even take pleasure in achieving the state described in Psalms 10:4 : "The
wicked, in their arrogance, will not seek God: God is not in all their
thoughts." However, God has embedded the minds of people with such a persistent
and undeniable witness to the contrary that it is challenging for anyone to find
satisfactory peace in this way. This is because "what may be known about God is
evident within themselves" (Romans 1:19), whether they like it or not, and they
cannot escape the prevailing belief that "God’s judgment is that those who
commit sin are deserving of death" (verse 32). Therefore, there are not many
examples of people who claim to be unaffected by these things on principle or
who find no discomfort in sin. For most of them, this is just a pretence. Their
outward boasting is a poor cover for their internal fears and anxieties, and the
alleged security of such impious individuals cannot withstand even the smallest
of life’s surprises, calamities, and dangers to which human nature is
vulnerable, let alone death itself. The desired outcome cannot be achieved
through this method.

Another way must be found to achieve the same goal, and this must be through
religion. Only religion can turn people away from sin, and only religion can
secure them in it. The apostle Paul highlights this point: "In the last days,
perilous times will come. For people will be lovers of themselves, greedy,
boastful, proud, blasphemers, disobedient to parents, ungrateful, unholy,
heartless, unappeasable, slanderous, without self-control, brutal, not loving
good, treacherous, reckless, swollen with conceit, lovers of pleasure rather
than lovers of God, having the appearance of godliness but denying its power" (2
Timothy 3:1-5). If they had the power of religion within them, they could not
surrender to the pursuit of such animalistic desires; and if they did not have
some form of religion, they could not be secure in their behaviour.

Sin and conscience have a stubborn conflict when directly opposed, with
conscience arguing that there should be no sin and sin contending that there
should be no conscience. However, as human nature is corrupted, both will agree
to a compromise. A method to satisfy sin and deceive conscience will be readily
accepted, and this is the aim, in part or whole, of every false path in religion
that people turn to when they abandon the purity and simplicity of the gospel.
See 2 Peter 2:18-19. One way or another, the aim is to remove the need for
regeneration and the renewal of human nature in God’s image. This is the
obstacle that deters all sorts of lazy people from taking religion seriously.
While Jesus Christ has placed the need for regeneration at the very entrance to
the kingdom of God, every false religious path first seeks to destroy its nature
or remove its necessity. Some claim that it is only baptism with its conferred
grace through the act itself, while others substitute a moral reformation of
life in its place, which they believe is sufficiently strict. The inner light
makes all thoughts of it unnecessary.

If this point is not well secured, all subsequent attempts to provide people
with a religion will be in vain. The requirement for internal sanctification,
the mortification of all sinful urges within the flesh, and the universal
obedience required for a godly life must also be accounted for while satisfying
conscience. If people living in sin and determined to continue doing so can
believe that they may be eternally secure in the religious path you offer them —
that their shortcomings will be compensated for by absolutions, masses, and
various supplies from the church’s treasury, with the last resort being
purgatory — there is little fear that you will not find them easily influenced
and compliant with your desires. Additionally, the methods by which one may
benefit from these effective means of eternal salvation — namely, confession,
penance, and almsgiving — are possible and even easy for those who never intend
to abandon their sins. Most of those who visibly defect to the Roman church
every day are of this sort. It would be desirable if the wickedness of people
did not provide grounds for fearing additions to their number. If there is no
assurance of people’s constancy in professing the truth unless their souls and
lives are transformed in its image (which there isn’t), then those paths where
people are passionately pursuing their desires must indeed be perilous and may,
without the special help of divine grace, lead to a disastrous defection.

* * *


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  CHAPTER 8: 06. CHAPTER 5.
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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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  CHAPTER 9: 07. CHAPTER 6.
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CHAPTER 6.

PRIDE AND VANITY OF MIND, SLOTH AND NEGLIGENCE, LOVE OF THE WORLD, CAUSES OF
APOSTASY — THE WORK OF SATAN, AND JUDGMENTS OF GOD IN THIS MATTER.

III. The innate pride and vanity of people’s minds is another factor that
predisposes them to apostasy from the profession of evangelical truth. In this
regard, the purpose and work of the gospel is to "demolish arguments and every
pretension that sets itself up against the knowledge of God," taught within,
"taking captive every thought to make it obedient to Christ," 2 Corinthians
10:4-5. The human mind is naturally filled with high thoughts of itself and its
abilities. The prevailing belief is that it is sufficient for all the purposes
of its existence and all the duties of its situation without any special help or
assistance from above. People not only naturally say, "With our tongue we will
prevail; our lips are our own: who is lord over us?" Psalms 12:4 - claiming
sovereignty over all their outward actions; but also, that nothing is or can or
should be required of us that we don’t have the power within ourselves to
comprehend, comply with, and perform. This belief has been contested in various
forms and under different pretences throughout the history of the church. The
real crux of all controversies surrounding the powers of nature and grace is
this: on one hand, it is argued that the minds and wills of people are
self-sufficient in terms of internal abilities for all duties of obedience
necessary for eternal happiness; on the other hand, it is argued that we have no
sufficiency of ourselves, but that all our sufficiency comes from God. See 2
Corinthians 3:5; 2 Corinthians 9:8. This principle, which arose directly from
the pride that, in aiming to expand our self-sufficiency, ultimately led to the
loss of what we had, has never been fully uprooted from the minds of the
majority of professed Christians. In all things, the human mind seeks to be its
own measure, guide, and rule, continually giving rise to these two problems:

It elevates its own ideas, which it loves, applauds, obsesses over, and clings
to. This is the origin of heresy and has led to the birth, growth, and progress
of error. "God created humans upright, but they have sought out many schemes,"
Ecclesiastes 7:29. Seeking out and exalting our own ideas in spiritual and
religious matters is the most harmful consequence of our fall from the state of
uprightness in which God created us.

It considers itself the sole and absolute judge of what is divinely proposed to
it, determining whether it is true or false, good or evil, to be accepted or
rejected, without any desire or expectation of supernatural guidance or
assistance. Whatever does not conform to its own preconceived notions, it is
prepared to ridicule and disdain.

What we now need to demonstrate is that where this pride and principle are
dominant, where pride is not humbled by grace nor the principle eradicated by
spiritual light, people can never receive the truths of the gospel in a proper
manner and are ready to abandon them when they have, for a time, been led to
profess them. This is because: The gospel, meaning the doctrines and truths it
contains, is presented to us in the name and on the authority of God, bearing
His image and inscription. It has impressions of divine wisdom, goodness, grace,
holiness, and power upon it, revealing it as the "glorious gospel of the blessed
God," 1 Timothy 1:11. Therefore, it should be received with holy reverence and a
due sense of God’s glory, as His voice speaking to us from heaven. The apostle
cautions us not to "refuse" or "turn away from him who speaks from heaven,"
Hebrews 12:25. Without this, the gospel will never be properly received, truly
understood, or steadfastly believed. It is not to be accepted as "the word of
humans, but as it is in truth, the word of God," 1 Thessalonians 2:13. It must
be embraced with the mindset, submission, and subjection of the soul and
conscience appropriate for mere mortals when dealing with the great and holy
God, as expressed in Genesis 18:27. Jesus tells us that "unless we change and
become like little children, we cannot enter the kingdom of God." Unless we deny
ourselves and our own ideas, and become humble and teachable, we can never truly
understand its mysteries. He showed the learned Pharisees that due to their
pride, vanity, and hypocrisy, they could not perceive or comprehend the doctrine
he taught.

God promises that He will teach the humble in judgement: "He guides the humble
in what is right and teaches them His way," Psalms 25:9. "The Lord confides in
those who fear Him; He makes His covenant known to them," verse 14. "Whom shall
He teach knowledge? Whom shall He make understand doctrine? Those weaned from
milk and taken from the breast," Isaiah 28:9. Unless people become like weaned
children, as David claimed of himself in Psalms 131:2 when "his heart was not
proud nor his eyes haughty," verse 1, God will not teach them. Therefore,
nothing obstructs divine teachings more effectively than human pride, which is
utterly incompatible with them. Hence, people approach the study of the gospel
and its contents with carnal confidence in themselves, their intellectual
abilities and the acuity of their own minds, without any particular awe or
reverence for God, the source of the gospel. As a result, they assume themselves
to be capable judges of the Holy Spirit’s intent in all divine revelations. Can
anyone who has read the Scripture believe that this is the way to learn heavenly
truth or benefit from God’s teachings? When we consider how most people learn
the truth, it’s no surprise to see how easily they forget and abandon it. If
truth ever finds its way into a soul whose mind is not humbled and whose desires
are not subdued, it is an unwelcome guest and will be cast aside at the first
opportunity. It’s true that we should use our utmost rational abilities to
investigate sacred truth; however, if we follow the guidance of our own minds in
this endeavour, perhaps delving into subtleties and nuances while abandoning
humble reliance on God’s teachings, we may mistakenly assume we possess unique
wisdom, leading ourselves into disastrous folly. This was the error that
corrupted the efforts of the schoolmen, leaving them to become vain in their
imaginations in the height of their inquiries. They rejected the approach of
handling spiritual matters in a spiritual way, using the words taught by the
Holy Spirit, and instead opted for curious, subtle reasoning and inventions of
carnal, unsanctified minds. As a result, they corrupted, degraded, and distorted
the Scripture’s teachings. Most of their disputes would never have arisen if
Aristotle had not invented obscure terms and distinctions, far removed from the
common understanding and reason of wiser men than himself. These scholars never
considered inquiring into divine revelation with a holy, humble heart, waiting
and praying for divine teaching and illumination of the mind, so that they might
gain wisdom in the knowledge of the gospel’s mysteries and instruct others in
the knowledge and fear of God. Instead, they were filled with a conceit of their
own intellectual abilities, philosophical prowess, and disputing skills, and
they tackled Christian religion with boldness, reshaping it according to their
own imaginations. In doing so, they dressed it up in foolish terms of art, and
under the guise of extraordinary subtlety, they completely corrupted it and led
people away from the simplicity of the truth as it is in Christ Jesus. This
proud, self-confident generation of men left no article of religion unaltered,
making it impossible for anyone to understand it without first becoming a better
student of Aristotle than of Christ. To believe and teach Scripture’s doctrine
with sound reason and judgement, and to influence people’s minds and consciences
in the way Scripture does, without their philosophical notions, subtleties, and
distinctions, was, for them, to be considered a heretic or a fool. Through the
pride, confidence, and supposed subtlety of these men, religion was completely
corrupted, and the source of sanctuary waters was poisoned. Even the truth that
remained among them was so debased, stripped of its native heavenly glory,
beauty, and majesty, and rendered so deformed and unsuited to the spiritual
light in which it can only be usefully discerned, that it became entirely
useless and ineffective for its intended purposes. We are never in greater
danger of withdrawing ourselves from God’s teachings than when we rely on our
own understanding in our inquiries into spiritual matters, forgetting the
humble, lowly mindset that is essential for proper learning and teaching. This
is one way in which, through the innate pride of their minds, people are
hindered from accepting and inclined to abandon the truths of the gospel.

Again, it’s agreed that there is nothing proposed in the gospel that contradicts
reason, as reason is the appropriate understanding and measure of things as they
are in their own nature. This is because the gospel itself is the principal
external effect of God’s wisdom, which has given all things their natures,
properties, and measures. However, there are aspects revealed in the gospel that
are beyond the comprehension of human reason. This isn’t due to the accidental
corruption of our nature but the essential limitations of our understanding.
There are, indeed, divine mysteries in the gospel that we can understand in
terms of their revelation, but we cannot fully comprehend the nature of these
mysteries themselves. Reason itself must acknowledge this limitation, as it
knows it is finite and restricted. How can we fully comprehend the infinite or
all the effects of infinite wisdom?

"Can we discover the depths of God by searching? Can we find the limits of the
Almighty? It is as high as the heavens; what can we do? Deeper than hell; what
can we know? Its measure is longer than the earth and wider than the sea," Job
11:7-9. These mysteries surpass the natural and appropriate objects of our
understanding, and we cannot fully grasp them. In this context, human reason has
no choice but to humbly accept the revelations that are made.

Additionally, there are aspects of the gospel that are unsuited or even
contradictory to reason as it is corrupted. Reason is now not only limited and
finite, but also impaired, depraved, and corrupted. To deny this is to deny the
fundamental principle and assumption that the gospel is based on – that Jesus
Christ came into the world to restore and repair our nature. In this state, our
reason is not only incapable of discerning and judging spiritual matters
properly but is also prone to creating vain imaginations and being preoccupied
with countless prejudices contrary to the teachings and requirements of the
gospel. Whatever our minds perceive or create in this manner, we tend to
consider as valid acts and effects of reason as any other exercise or
capability.

Regarding both the weakness of reason as it is finite and limited, and the
depravation of reason as it is corrupted, the aim of the gospel is to bring
every thought into captivity to the obedience of faith. To this end: As for the
former, the gospel requires people to believe in things beyond their reason,
solely based on the authority of divine revelation. They must believe in things
that "no eye has seen, nor ear heard, nor has it entered into the human heart to
conceive;" they are only "revealed to us by the Spirit," 1 Corinthians 2:9-10.
The gospel doesn’t allow for questioning how certain things can be, which were
spoken by the Lord. We may inquire into the meaning of the revelation but cannot
fully comprehend the things revealed. "We don’t need curiosity after Jesus
Christ, nor investigation after the gospel; when we believe, we desire nothing
more than to believe, for this is what we first believe, that there is nothing
more we should believe," Tertullian. When the wise, the scribes, and the
debaters of this world refused to submit to this principle, guided by their
reason, they descended into the most irrational unreasonableness, judging God’s
wisdom to be foolish and his power to be weak, 1 Corinthians 1:18-25. It is an
unprecedented act of atheism that some in our days (who still want to be
considered Christians) have undertaken, attempting to elevate philosophy or
human reason to a position of authority over all divine revelations. Nothing
should be assumed to be contained in them unless it is measurable by reason’s
principles and rules. Anything claiming to be beyond reason, they argue, should
be rejected, essentially claiming that human reason is infinite, or that God’s
wisdom and understanding are finite and limited. Therefore, concerning the
things revealed in the gospel, because many of them are absolutely beyond the
comprehension of our minds or reason, reason is not the judge of them but serves
faith only in bearing witness to them; for "the things of a man are known by the
spirit of man within him; but the things of God, no one knows except the Spirit
of God," 1 Corinthians 2:11. In short, asserting that we can be obliged to
believe only what we can comprehend, or nothing other than what we can fully
understand in itself, or that we may reject what is genuinely above reason under
the assumption that it is contrary to reason, is to renounce the gospel and,
along with it, all divine revelations. This is spoken not of reason as it is
corrupted but merely as it is human reason, finite and limited. As the gospel
proposes to people things that are beyond their comprehension in terms of
infinite, spiritual, and heavenly matters, assuming their reason to be pure and
uncorrupted, only allowing it to be finite and limited; it also prescribes
things contrary to our natural conceptions or reason as it is depraved within us
concerning the obedience of faith that it requires. The natural conceptions of
our minds about religious duties and the way of living for God are all in line
with the covenant of works, as they are the effects of the remnants of that
light which directed us to walk with God in that manner. However, the
arrangement of things in the covenant of grace is diametrically opposed to this,
and their accounts will never mix, Romans 11:6. Indeed, the carnal mind – that
is, reason as it is corrupted – acts in contradiction to the will of God as
revealed in the gospel with enmity and hatred, Romans 8:7. As for the duties
that are in line with the light of nature, the gospel alters them with respect
to the mediation of Christ and the efficiency of the Holy Spirit, to the extent
that corrupted reason rejects them, considering them foreign to its conceptions.
Corrupted reason can approve of the duties themselves but not of their relation
to Jesus Christ, to which they are directed by the gospel. This is why those who
claimed an absolute sovereignty of their own reason in the past, accepting
nothing as truth but what complied with its dictates, were the slowest to
receive and the quickest to oppose the mysteries of the gospel. Because some
aspects were beyond their reason and more were contrary to it as it is
corrupted, they regarded them as foolish and thus despised them. The apostle
discusses and documents this in 1 Corinthians 1:2. This was particularly true
among those who, in addition to the general "darkening of their foolish hearts"
due to vain imaginations, had adopted a specific philosophical sect that was
highly regarded among the wise people of the world. They believed and upheld all
the maxims of their sect as the absolute dictates of right reason, even though
most of them were foolish fantasies, either inherited through tradition or
sophistically imposed on their understandings. Consequently, they considered
anything contrary to or inconsistent with these principles to be against reason
and therefore dismissed it. Many Christians today exhibit similar behaviour,
using the traditional principles of their sect or group as the rule for
examining everything proposed to them in religion. Although the majority of
philosophers and wise people in Athens rejected the apostle’s doctrine, none
were as quick and fierce in their opposition to him or as contemptuously proud
in their criticism as the Epicureans and Stoics, Acts 17:18. The reason for this
was that the doctrine he taught was directly opposed to the maxims of their
particular sects. The Epicureans denied the providence of God in the governance
of the world, the existence of human souls after death, and all eternal rewards
or punishments, making it impossible for them to accept any part of the
apostle’s doctrine without renouncing all their impious beliefs and thus
destroying their sect. The Stoics, on the other hand, believed that people
should seek all happiness and blessedness within themselves and from things
within their power, considering themselves entirely self-sufficient for that
purpose. Everything the apostle taught about the mediation of Christ and the
grace of God through him was also directly opposed to this principle. As a
result, these two sects opposed him in a unique way, not only due to the pride
and darkness inherent in human minds and the elevation of corrupted reason above
its proper place and dignity but also due to the prejudiced opinions to which
they clung on the basis of their sects’ reputations as being the assured
dictates of right reason in general. When some such individuals later adopted a
profession of the gospel based on a general conviction of its truth, they were
the ones who corrupted its main mysteries with their futile philosophy, as the
apostle suggests in Colossians 2:8. Tertullian similarly observed, "Heresies are
fostered by philosophy. From it come the Æons, forms, and other notions, as well
as the human trinity of Valentinus, who had been a Platonist. From it came
Marcion’s better God of tranquillity, derived from the Stoics; and the idea that
the soul perishes, observed among the Epicureans; and the denial of the
restoration of the flesh, taken from the school of all philosophers."

We can apply these concepts to our present purpose. The aim of the gospel, in
all its specific truths and mysteries, is to bring every thought into submission
to the obedience of faith. This is why we have the direction which human
instinct will never adhere to: "If any of you think you are wise in this age,
you should become fools so that you may become wise," 1 Corinthians 3:18. Unless
people renounce their worldly wisdom, in all its principles, effects, and
actions, they will never gain the wisdom that comes from above; and anyone who
doesn’t know what it means to become a fool in this sense has never been wise
towards God. As a result, when individuals adopt the outward profession of the
gospel, they start to discover, upon inquiry, that the mysteries and principles
of its teachings don’t fit with the natural pride of their minds and conflict
with the absolute sovereignty they want to give to their own reason. In
response, various alternatives are sought to throw off the burden of faith and
re-establish reason in its place; not that people abandon faith with this
explicit intention, but it is the hidden motivation driving them. Consequently,
most of those who abandon the truth on this basis are those who, trusting too
readily in their own rational abilities and lacking the will, humility, or
diligence to properly examine the foundations and reasons for the truth, end up
following the guidance and teachings of others who have devised opinions better
suited to the inherent pride of their minds and worldly reasoning. Some, through
an overzealous pursuit of their own rational faculties in spiritual matters,
having removed their minds from the humble state in which they are capable of
divine teaching, also fall into the same mistake. All ancient heresies sprang
from this root; even those that were most absurd and foolish, and most directly
opposed to sound reason, arose from a claim to it. When people insist that
reason must have absolute supremacy in religion, it is unavoidable that they
will assume their own reason is the one intended, and it is easy to imagine how
some might be led by this belief into very foolish notions, unless we suppose
all people to be equally wise and sensible.

I will briefly illustrate these concepts with one example, focusing on a
prevalent deviation from the truth that is currently gaining ground in the
world; this is the case of Socinianism. I provide this example because its
influence is particularly potent when it encounters the mindset previously
described and is more widespread than many realise. Although the name is
generally condemned and some opinions under its umbrella are incompatible with
the interests of the majority, all the deviations from the truth that we see
among us, under various labels, stem from this corrupt source. In fact, the
entirety of Socinianism is a system of ideas craftily tailored to the initial
notions and perceptions of corrupted reason and the inherent pride of people’s
minds who, in any capacity, acknowledge divine revelation. Upon first hearing
these ideas, those who are not prepared and fortified against them through a
spiritual experience of the excellence, power, and efficacy of the gospel’s
mysteries readily embrace them, as they cater to all the corrupt desires and
worldly reasoning of their minds. As previously noted, there are two types of
concepts in the doctrines of the gospel: 1) Those that are beyond the
comprehension and scope of reason in its best state, as it is in us limited and
confined; 2) Those that are contrary to it when corrupted and depraved. This
type of apostasy can be categorised under these two headings.

Those who follow this path absolutely reject what is above reason and
incomprehensible to it. Examples include the doctrines of the Trinity and the
incarnation of the Son of God. Because the ideas taught in these doctrines are
not comprehensible to their reason, they conclude that they are opposed to sound
reason. Other people also refuse these doctrines as they do not align with the
inner light within them; they cannot accept the existence of the divine nature
in three distinct persons or the union of the divine and human natures in one
person. These ideas, so thoroughly, so plainly, and so frequently revealed and
asserted in the Scriptures, and so attested by the early universal church, are
rejected for no other reason than that they are against reason. The only basis
for this claim is that they are beyond reason. When these individuals have
confounded themselves with Nicodemus’ question, "How can these things be?" they
categorically deny their existence simply because they cannot grasp the manner
of it.

Regarding those things that are contrary to reason when corrupted, these
individuals distort and manipulate them to comply with their own beliefs. They
deal this way with the doctrines of the attributes of God, His eternal decrees,
the role and mediation of Christ, justification by His righteousness, the power
and efficacy of the Holy Spirit’s grace in the conversion of sinners, and the
resurrection of the dead. Because they cannot bring their corrupted and depraved
reason to agree with these truths, they will force, twist, and contort the
truths themselves to make them subservient to their own reasoning or their
worldly understanding of spiritual matters. They accept the words, terms, and
propositions in which these truths are expressed but impose absurd
interpretations on them, which are destructive to faith and contrary to the
overall purpose and intent of the Scriptures. In this way, they attempt to
subjugate every divine revelation to the bondage of their own distorted
reasoning and imagination.

It is therefore evident that this type of apostasy stems from nothing other than
the pride of people’s minds, which refuse to accept the evangelical truths based
solely on the authority of divine revelation when they are beyond reason as it
is limited or contrary to it when corrupted. On these terms, the gospel cannot
maintain its position, nor will it relinquish its prerogative by subjecting
itself to be tested by these uncertain standards or weighed in these uneven,
unstable balances. Only the humble, the meek, and the teachable – those who are
willing to surrender their understanding to the obedience of faith – are the
ones with whom the gospel will remain and endure.

However, it may be argued that this is just one private heresy with no
significant influence or acceptance in the world, and thus there is no risk of
it contributing to a more widespread defection. This might be how it appears to
many, but I must admit that I have a different perspective, for two reasons:

One reason is the daily progress it makes by adding new, bold, and arrogant
ideas to those it has already successfully promoted. In pursuit of the same
principles as those held by people of this persuasion, many are beginning to
submit the Scripture and everything it contains to the judgment and verdict of
their own reason. This is the true form and spirit of Socinianism, visibly
asserting itself with more than ordinary confidence. They accept what aligns
with their reason, and what doesn’t, even if it is affirmed a hundred times in
the Scripture, they reject as easily and confidently as if they were mere human
imaginings. Both books written for this purpose and common discussions among
many fully attest to this increase in human pride. Anyone who doesn’t see that
the next step is outright atheism is not paying attention. This is the pit into
which such glaring displays of pride ultimately fall. Many defend themselves
with the false and foolish pretence that all those they disagree with are
fanatical enemies of reason when, in fact, they give reason all the credit it
deserves from anyone who believes in divine revelation and does not completely
deny the corruption of human nature by the fall. The poison of these principles
is widespread in the world. It is for this reason that all those gospel
doctrines containing any spiritual mystery or constituent principles of the
covenant of grace, which are not entirely reconcilable to corrupt and carnal
reason, are so burdened with contempt and ridicule by many that merely
expressing support for them exposes one to accusations of being "ignorant,
irrational, and foolish." Such doctrines include eternal predestination, total
corruption of human nature concerning spiritual matters due to the fall, the
power and efficacy of God’s grace in the conversion of sinners, the nature and
necessity of regeneration, union with Christ, justification by the imputation of
His righteousness, the nature of internal, inherent righteousness or evangelical
holiness, the need for continuous spiritual support for all acts of obedience,
the power of the Holy Spirit in demonstrating the divine authority of the
Scriptures, and several others. Many cannot see the reason for accepting these
things or cannot understand the rationale behind them. Therefore, although they
are clearly and plainly declared in the Scriptures, they are mocked and rejected
by a significant number of people to the point where the very names of these
doctrines have become contemptible. But why all this scorn and severity? People
would do well to consider that not long ago, all the bishops of England
acknowledged these doctrines as articles of faith, which are now so ridiculed.
While they are not obligated by any divine command to share the same beliefs
simply because they were once held by these bishops, they might be bound by the
laws of the land not to renounce the ancient doctrines of the church and are
certainly bound by the laws of Christian modesty and sobriety not to vilify and
scorn the doctrines they once held and all who profess them. But some people
find it sufficient reason to detest any religious principles if they seem
incompatible with their reason, even if that reason is clearly corrupted by
prejudice and weakened by ignorance. They refuse to accept that there can be
consistency between the unchangeability of God’s decrees and the freedom of our
wills; that justification by the blood of Christ does not make our own obedience
unnecessary; that the efficacy of God’s grace and the necessity of our duty can
be reconciled. In doing so, they appear to rely on two principles as their
security, without which they have no foundation to build upon:

(1.) The belief that their individual reasoning is the same as right reason in
general and that whatever respect is due to one is also due to the other. It
would be helpful if prejudices, corrupt affections, and significant ignorance
did not frequently reveal themselves among this group of people. Not only that,
but some of them display a lifestyle that no one who believes in the Scriptures
would consider consistent with divine teachings. However, it has come to pass
that the humility, meekness, self-doubt, and conscientious fear of sinning and
practice of holiness, which the word of God deems so necessary for those who
want to learn the truth as it is in Jesus, are completely disregarded by many
who are puffed up with the belief in their own ability to know everything.

(2.) The belief that there is no time or instance in which our seemingly most
rational thoughts should be submitted to the obedience of faith; yet without
this, there can be no true knowledge of God’s mind in the gospel. It would be
easy to guess where such principles would lead people in their religious beliefs
if experience didn’t make guessing unnecessary in this case.

Therefore, this pride of people’s minds, refusing to bow or subject themselves
to the authority of divine revelation and aiming to exalt themselves in their
intellectual and moral abilities, has always been a significant principle of
opposition to and apostasy from evangelical truth. It has never been more
widespread than in the days we live in. Besides openly spawning a whole range of
errors that some entire sects embrace, it spreads its effects among all types of
people professing Christianity. A humble submission of mind and conscience to
the authority of God in His word, which alone will be found to answer the
experience of believers, is the only protection against this problem. We can and
should pray for this, not only for ourselves but also for those who hardly
believe that God gives anything spiritual and supernatural to people’s souls in
a way that the effect depends on the efficiency of grace and not on their own
wills.

Along with this pride, we can include the vanity and curiosity that exist in
people’s minds. The Apostle Paul identifies these under the outward sign and
effect of "itching ears" (2 Timothy 4:3), which indicates an inclination and
craving for new, vain, and curious things. Under the power of these affections,
people "cannot endure sound doctrine" and will not remain in the simplicity of
the gospel. They don’t know how to be wise with moderation and keep their
speculations about spiritual things within the limits of modesty. Instead, they
constantly intrude into things they haven’t seen, being vainly puffed up by
their own fleshly minds (Colossians 2:18). This curiosity has produced many
needless, vain opinions, subtle, complex, philosophical debates and
distinctions, which some have filled religion with. The unrestrained vanity of
mind also leads to the levity and inconstancy seen in many people, making them
"tossed to and fro with every wind of doctrine" that blows upon them, from the
"cunning tricks of men who lie in wait to deceive." To all of these, we can add
carnal pride and ambition (when the external affairs of the church or the
profession of religion are associated with such worldly benefits of wealth,
honour, and authority, as to provoke envy and rivalry among people with earthly
mindsets). These factors have not only caused many scandalous actions in
religion, but have also been the origin and cause of numerous heresies.

IV. Careless security and baseless confidence can lead people into apostasies
from the gospel when unexpected trials befall them. To provide evidence for
this, we may consider the following points: The Holy Spirit has sufficiently
warned us that defections and backslidings from the truth would occur among its
followers. This has been clearly demonstrated in the specific instances of such
warnings and predictions previously mentioned. In the word, there is a strong
application of all these warnings to us and our responsibilities. Hence, there
are numerous exhortations and instructions to "watch," "stand firm in the
faith," and "be strong and act like men" in this matter. Only diligent attention
to all gospel duties and vigorous practice of all gospel graces will preserve us
if we are to believe the Scripture. As for those who despise these things, it
does not matter at all what religion they follow.

We are foretold and warned about the significant danger that will confront the
followers of the gospel when such a season of apostasy comes upon them. The
means of this danger will be so powerful that many will be deceived, and if it
were possible, even the elect themselves (Matthew 24:11; Matthew 24:24). Such a
season is an "hour of temptation that comes on the whole world, to test those
who live on the earth" (Revelation 3:10); and the dreadful outcome for those who
fall under its power, in their utter and eternal destruction, is presented to us
in many instances.

It is also clearly suggested that such a period of widespread defection from the
truth will be a time of great security among the majority of professed
Christians. Churches will be asleep, and people will cry, "Peace, peace," when
that day comes as a snare.

We are not, therefore, left without sufficient warning in this case, both about
the certainty of our trial, the importance of our involvement, and the danger of
complacency. Despite all these means of encouraging a vigorous attention to our
situation, danger, and duty, it is evident to every discerning eye how
dangerously complacent the majority of gospel followers are regarding this issue
and its consequences. Nothing can awaken them to consider their own state, even
though their neighbours’ houses are set ablaze from hell. Love of the world,
with prosperity and ease on one hand, or the cares and businesses of it on the
other, so occupy the minds of people that they do not feel any involvement in
these matters. We may briefly consider the various ways this complacency
manifests its effectiveness in predisposing people to apostasy when they
encounter its causes:

(1.) It does so by possessing and overpowering them with a proud, careless, and
supine negligence. People hear of this issue and the danger of it, but like
Gallio, they "care for none of these things." They are unaware of any
involvement they have in them or any need to prepare against them. To some
others, perhaps, these things may apply, but not to them at all. Those who would
impress these matters on their minds and consciences are viewed as individuals
pointlessly insistent, or troubled with baseless suspicions and fears. If there
is any danger concerning religion, they have no doubt that sooner or later,
provision will be made against it by law. However, as for any special duty
incumbent on themselves concerning their own souls, they know nothing of it and
will not consider it. Had the world not been asleep in this complacency, had
people not been entirely indifferent to their interest in the truth, it would
not have been possible for religion to become so utterly corrupted as it was in
the Papacy, and yet so few take any notice of it. In certain periods, God raised
among them witnesses for the truth, who not only declared and professed it but
also sealed their confession with their blood. However, the majority of
Christians were so far from being prompted by this to consider their own
involvement and duty, that they opposed and persecuted them to destruction as
disturbers of public tranquillity. The situation is no different today. Many
complain of, and even more fear, a defection from the gospel. It is also evident
how much the doctrine of it is already corrupted by some who previously
professed it. Instances of as significant apostasies as the name of Christianity
can tolerate are multiplying among us, and yet how few are there that pay any
attention to these matters or even consider what their duty or danger is during
such a time!

(2.) Complacency works and is effective through a wicked indifference concerning
all things in religion. People under the power of this complacency do not see,
nor want to understand, nor can be made aware of the difference between truth
and error, piety and superstition, so as to value one more than the other. "It
is all religion, and it is no more than that. If individuals switch from one
path to another, so long as they do not completely renounce Jesus Christ, they
may be saved in the way they choose." The profession of such individuals adapts
to all circumstances, and an apostasy from the mysteries of the gospel will be
seen as a useful compromise with opportunity.

We do not judge people or groups of people regarding their eternal state and
condition based on their outward religious profession, unless they are openly
idolatrous or flagrantly immoral in their lives. Only God knows the relationship
between them and their souls. The creation of churches (as the Church of Rome)
according to people’s thoughts, whims, opinions, or interests, and then
confining salvation to them, is a result of pride and folly, as contradictory to
the gospel as anything that can be imagined. However, there is a significant
difference to be made between apostates and others. "It would be better if
people had never known the way of righteousness than to turn away from the holy
command after knowing it." Those who have been educated in the truth of the
gospel and have professed it are mostly driven by such corrupt principles,
influenced by such corrupt desires, and demonstrate such ingratitude against the
Lord Jesus Christ in their defection, "denying the Lord that bought them," that
they put a unique character and mark upon themselves. Although we will not judge
anyone, it is our duty to remind people of the danger that comes with such
apostasies. The apostle Paul explicitly tells the Galatians that, upon their
acceptance of legal ceremonies and falling from the grace of the gospel in the
one point of justification, "Christ should profit them nothing," or they would
have no benefit from what they still retained in the profession of the gospel
(Galatians 5:2-6). Regarding those carried away by the "strong delusion" of the
grand apostasy foretold in 2 Thessalonians 2:3-12, he plainly says that "they
shall be damned" (verse 12). Peter also affirms that those who introduce
"damnable heresies" bring upon themselves and those who follow their destructive
ways "swift destruction" (2 Peter 2:1-2). The Scripture provides little support
for this effect of cursed complacency.

(3.) It also operates through false confidence. Most people think, like Peter
and with no better basis than he had (or even not as good, as they are not aware
of as much sincerity as he had), that even if all others abandon the truth and
purity of religion, they will not do so. However, they do not understand at all
what it means to be preserved during a time of temptation, nor what is required
for it. They disdain the idea of falling away and yet they scorn all the means
by which they could be protected from doing so. Tell them that they need the
power of God for their preservation, the intercession of Christ, the constant
support of the Spirit, an experience of the goodness and efficacy of the truth,
and the benefits their own souls have received from it; and that to achieve
this, they must watch, pray, and live in constant attendance to all evangelical
duties; and they either despise them all due to their pride, or neglect them due
to their spiritual laziness that they have succumbed to. People like these, if
they encounter anything that challenges their confidence, fall at once under the
power of the next temptation they face.

Therefore, as the majority of professed Christians are influenced, in one way or
another, by this dreadful complacency, it is no wonder if they are caught off
guard and swept away from their profession by deceivers, or if they will be
easily carried down the current when they encounter a general inclination
towards defection.

V. Love for this present world and its fleeting satisfactions betrays countless
souls into frequent apostasies from the gospel. The apostle Paul assures us of
this in the example of Demas: 2 Timothy 4:10, "Demas has forsaken me, having
loved this present world." And as he abandoned the apostle, he also abandoned
the work of the ministry, and possibly Christianity altogether. I will not dwell
on the love of the world that operates through greed in the course of people’s
lives, although this too is a means of predisposing them to apostasy; for our
Saviour asserts that the "seed that falls among thorns is choked," – the word
that is received by people whose hearts are filled with the cares of this
present world never comes to the perfection of fruit-bearing. I will only
mention two situations in which the predominance of this love in people’s hearts
leads to a multiplication of apostates from the truth. The first is that of
persecution, in which the followers compared by our Saviour to the rocky ground
quickly fall away. "Such people," he says, "have no root in themselves, but
endure for a while; when tribulation or persecution arises because of the word,
they are offended," Matthew 13:20-21. The first thing that persecution attacks
in people’s minds is their worldly interests; their wealth, houses, land, and
possessions are put at risk by it. These individuals might be willing to follow
Christ for a while, like the young man in the gospel; but when they hear that
everything they have will be at risk and perhaps must be given up, they leave
with sorrow. They might be sad for a while to abandon the word or doctrine they
previously received with joy, as in Matthew 13:20, but the love of the world
overcomes all other considerations, and they depart. Such seasons have driven
countless people from the truth, and no nation has had greater experience of
this than our own during the days of Queen Mary. I pray that we never face
another trial like that and hope it is unlikely to happen again! The other
situation when love of the world leads people to this fatal error is when and
where superstition and error reign supreme. We can observe some foreign nations
where the gospel once held significant influence, especially among the nobility
who were obedient to the faith. However, the supreme power of those nations
remained in the hands of those who adhered to the Roman Catholic faith, and with
it the allocation of authority, wealth, and honour, those vain illusions of the
world and idols of corrupted minds. It is evident what impact this has had on
religious beliefs, as most descendants of those great and truly noble
individuals who once professed the Protestant faith have in many places reverted
to the old apostasy. Their minds, filled with love for this world and driven by
ambition in pursuit of their desires, found the path to worldly honour and
wealth closed to those who would steadfastly adhere to the truth. As a result,
they have generally sacrificed their convictions, consciences, and souls to this
dominant lust. A situation like this is more to be feared than persecution
itself. Many possess a courageous determination not to be forcefully driven from
their beliefs and professions, but when these cursed temptations are laid before
people, with various pretexts to suppress their consciences and advantages to
maintain their reputation, there is no stopping the torrent of their love for
this world. The warmth of the sun caused a man to cast away his garment, which
the blustering wind only wrapped tighter around him. The rays of power, in the
form of honours and favours, have led more people to abandon their religion in
neighbouring nations than persecution ever could. Therefore, as long as the
world rules people’s minds, as long as it is made their idol, and as long as
hopes of advancement and fears of loss are the primary emotions steering their
lives, the profession of the truth stands on very uncertain and unstable ground.
Thus, while we see that the minds of many are under the influence of this lust,
the only assurance we can have of their continued profession of the truth is
their not being led into either of the temptations mentioned.

I won’t focus on other corrupted affections of people’s minds. The truth is,
there is no one prevalent desire, no single dominant sin, no spiritual or moral
disorder indulged in, but it disposes the soul first to undervalue and then to
relinquish the truth when opportunities arise.

VI. Satan’s hand is in this matter. He was the head of the first apostasy from
God. Having himself fallen away from the position and order in the obedient part
of creation where he was made, his first task (and he did it effectively) was to
draw humanity into the guilt of the same crime and rebellion. Ever since the
revelation of the means of recovery for humankind (from which he was justly
excluded), he has pursued the same design towards all to whom that way of
recovery is proposed. In this way, he quickly led the whole ancient world, for
the most part, into idolatry. Since God has been pleased to make known the way
of life and salvation through Jesus Christ, Satan’s two main objectives and
works in the world have been to prevent people from accepting the gospel and to
lead them astray once they have accepted it. He managed the first in two ways:
firstly, by stirring up violent, bloody persecutions against those who professed
it, to deter others from engaging in the same path; and secondly, by blinding
people’s eyes and filling them with prejudices against the truth, as the Apostle
explains in 2 Corinthians 4:4. The specific ways and means by which he carried
out this first design, in both its aspects, are not relevant to our current
inquiry. Failing in this, his main objective in the world has been and continues
to be corrupting people’s minds about the truth and drawing them away from it,
either partially or completely. So the Apostle hints in 2 Corinthians 11:3, "I
fear, lest by any means, as the serpent deceived Eve through his cunning, so
your minds should be corrupted from the simplicity that is in Christ." It was
the serpent who deceived Eve, but who is it that the Apostle is concerned that
the Corinthians might have their minds corrupted by, from the simplicity that is
in Christ, meaning by false doctrine, or, as it were, "another gospel," as he
says in verse 4? It was the same serpent, both directly and through his agents,
as he makes clear in verses 14 and 15. And he compares his attempt to lead
followers away from the gospel to his attempt on Eve, by which he began the
apostasy from God in the state of nature. The terms of the covenant were
proposed to our first parents in the prohibition of eating from the tree of the
knowledge of good and evil and the warning attached to it; and he deceived Eve
by corrupting the warning with his false interpretation of it, thereby
corrupting her mind. The terms of the covenant of grace are proposed to us
mainly in the promises of the gospel, which are at the heart of the entire
doctrine. These, then, he strives by all means to distort, in opposition to the
wisdom and grace of God in them. In this way, he hopes to lead people away from
the simplicity that is in Christ, or the plain declaration of God’s will in the
gospel, to false and foolish imaginings of his own suggestion. And what a role
he was to play in the great apostasy the Apostle foretells in 2 Thessalonians
2:9-11. There was to be the working of Satan in it, and powerful or effective
delusions leading to belief in lies, all of which come from him, who is the
father of lies. So people departed from the faith by "paying attention to
deceitful spirits," 1 Timothy 4:1, — that is, to the devil and his agents. It
would be too long a digression to delve into a particular inquiry of how, by
what ways and means, Satan prevails with people to turn them away from the truth
and towards fables. How he blinds their minds, how he inflames their desires,
how he presents opportunities, how he suggests temptations with false and
corrupt reasonings; what disguises and excuses he puts on his designs when he
transforms himself into an angel of light; with what power, signs, and lying
wonders he gives credibility to his delusions; how he works on the minds of
seducers, how on the minds of those who are to be seduced; how he stirs up
persecution against the truth and its profession — all of this would require a
discourse longer than the entirety of what this is intended to be. It may
suffice to know that he is neither weary nor lacking in any of the numerous
opportunities that are afforded to him. He is at work in all places today; in
some, wreaking havoc on the churches; in others, through various tricks and
schemes, filling people’s minds with prejudices against the truth and leading
them away from it.

Lastly, God does not observe all these things as an unconcerned spectator.
Indeed, he is "not tempted with evil"; he tempts no one, he seduces no one; but
he governs them all and overrules all events for his own glory. He will not
allow people to first undervalue and despise, and then reject and abandon, the
greatest of his mercies, such as his word and truth, without responding with
some acts of his severity. Therefore, when people, due to the corrupt principles
mentioned, seduced by the desires of their own hearts, and entangled by the
deceit of Satan, abandon the truth, God, in his holy, righteous judgment, gives
them up to further delusions, so that they shall complete their apostasy and
grow stubborn in it until their destruction. When a people, a nation, a church,
or private individuals have received the gospel and the profession of it, not
living accordingly, God may abandon them and withdraw from them the means of
their edification and preservation. The rule of his continued presence with any
people or church, concerning the external dispensation of his providence and the
means of grace, is that expressed in 2 Chronicles 15:2, "The LORD is with you
while you are with him; and if you seek him, he will be found by you; but if you
forsake him, he will forsake you." He judicially forsakes those who wilfully
forsake him.

God may be forsaken by people in one way, and he may righteously forsake them in
another. For example; under the profession of the truth, people may give
themselves up to all ungodliness and unrighteousness, to a shameful course of
life in all abominations, thus holding the truth captive in unrighteousness. In
this case, God often, as a form of punishment, gives people up to apostasy from
the truth they have professed, to show that he will not always have it exploited
for the desires of people. So the apostle speaks expressly in 2 Thessalonians
2:10-12. Although they received the truth in the profession of it, they did not
love it; they did not yield obedience to it but took pleasure in sin: therefore,
God arranged things so that they would also reject the truth itself and believe
lies, leading to their own destruction. At present, there lies the danger of a
total and disastrous apostasy. Numerous people, the majority of all sorts, the
body of the people, still agree with and profess the truth; but, alas! what are
the lives and behaviours of many under that profession? How do all kinds of sins
abound among us! The profession of the truth by quite a few is the greatest
dishonour and discredit that can be cast upon it. The best service many can do
it is by forsaking it and declaring that belief in it is inconsistent with their
wretched wicked lives. And may we not justly fear that such people may soon be
given up, by one means or another, to "strong delusion, to believe a lie,"
leading to their just damnation? And on the other hand, God sometimes gives
people up to sins and wickedness in practice, because of the rejection of the
truth they have received. So he dealt with those who did not appreciate those
notions of truth they had concerning him, his being and his providence, from the
light of nature, Romans 1:28. And so he usually deals with all apostates. If
they choose to forsake the truth, they shall forsake righteousness and holiness,
which are the proper fruits of it, and be given up to all abominable lusts and
practices.

We may therefore inquire into the ways and means by which God punishes and
avenges the beginnings of wilful apostasy from the gospel, so that people
complete them and become stubborn in them, leading to their eternal destruction.
God does this through the following means:

First, by removing his candlestick from among them. The Lord Jesus threatens his
backsliding church with this in Revelation 2:5. God will, one way or another,
deprive them of the light and means of knowledge of the truth, so that ignorance
and darkness cover them and irresistibly increase upon them. Some of the
instruments of light may be taken away by death, and some may be subject to
prejudices; the gifts of the Spirit may be restrained or withheld from others,
so they experience darkness in their vision, and "the sword of the LORD shall be
upon their right eye, that it shall be completely dried up." In this situation,
the minds of apostates, already inclined to backslide, are increasingly filled
with prejudices against the truth due to their ignorance and darkness and become
more alienated from it. As they lose the knowledge and faith of any part of the
truth, their minds are possessed by what is opposite to it.

Secondly, in this condition, God "sends them strong delusion, so they may
believe a lie," as mentioned in 2 Thessalonians 2:11. God is, as it were, now
resolved on the end of these individuals – what they have righteously deserved;
and therefore, he makes use of any means, as it is merely penal, to bring them
to that point. As by the former act of his displeasure, he took the knowledge of
his truth from them, so by this he gives them up irrecoverably to adhere to
lies. They will not only profess it but believe it, which is the cruellest
slavery the mind of a person is capable of. Now, God’s sending "strong delusion,
so they may believe a lie," consists of the following aspects:

Handing them over to the power of Satan. He is the grand deceiver, the one who
misleads the souls of people, the original source of lies, whose main goal is to
gain the faith and agreement of individuals. Satan is always ready to carry out
this work, but God chooses to limit, control, and restrain him concerning those
who are still under his special care. However, when it comes to these apostates,
God removes all barriers around them and, through his effective permission,
allows Satan to act to the fullest extent in deceiving them. This was the
situation during the papal apostasy, when Satan had deceived people, seemingly
to the satisfaction of his extreme malice. To demonstrate his absolute success,
he seemed to make a mockery of the deluded souls of individuals. There was
nothing so foolish and absurd that he didn’t impose on their gullibility.
Numerous volumes cannot contain the tales of ridiculous follies that he imposed
on the minds of the unfortunate deceived individuals, appearing to amuse himself
in the misery of blinded humanity. May God prevent him from ever receiving
permission to act in the same way among us, as our sins seem to demand it, and
people live as if they longed to be given up to the power of the devil again! By
allowing deceivers and false teachers to come among a community with such
advantageous outward circumstances that promote their success. These deceivers
prepare themselves for their work through their inclinations and Satan’s
suggestions, but God, in executing his just displeasure, will, through his
providence, provide them with the means to prevail over the minds of people. The
chief deceivers in the world today, namely, the Pope and those acting with or
under him, have occupied positions and gained such reputation among people that
often leads to their uncontrollable success in their work. If people were on an
equal footing with those professing the truth, and someone were to come to them
persuading them to accept the errors, superstitions, and idolatry of the Papacy,
they would undoubtedly reject their proposal. However, these individuals have
managed to acquire the title of "The Temple of God" and present themselves to
the public as God’s representatives, enabling them to draw and deceive many. The
superstition or profession of the masses is maintained solely due to the power
over their consciences that names, titles, and the positions they appear to hold
in the church give them. Therefore, God gives up people to delusions when, in
his providence, he provides such advantages to those who are to deceive them.
Those who occupy places of outward respect can lead a backsliding crowd wherever
they please.

Lastly, God judicially strikes such individuals with mental blindness and
hardness of heart, so they cannot see, perceive, or understand, even when the
means of light and truth are presented to them. This effect of God’s severity is
declared in Isaiah 6:9-10, and its application is made to the Jews under the
ministry of Jesus himself in John 12:39-41 and that of the apostles in Acts
28:25-27, and is explained in Romans 11:7-8. When things reach this point; when
God withdraws the means of grace from people, either wholly or partially, or in
terms of their effectiveness; when he allows Satan to deceive them with strong
delusions; and, moreover, when he himself strikes them with hardness of heart
and blindness of mind, then the state of such apostates becomes miserable and
irrecoverable. We should not, therefore, find it strange that the light of the
gospel does not spread more widely in the world, or that such a significant halt
is put to its progress. God has put an end to his gracious dealings with some
types of apostates, and they are reserved for another dispensation of his
providence.

These are some of the general principles of the defection that exists in the
world from the mystery and truth of the gospel, along with the reasons and
causes for them; to which more, I have no doubt, of a similar nature can be
added. But there is also a particular consideration to be given to those
specific truths that some turn away from, and the ideas they fall into. The
special grounds and reasons for these, in addition to those we have considered,
which equally relate to every kind of defection from the gospel, also need to be
examined. This will be done in one instance among ourselves.

* * *


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  CHAPTER 10: 08. CHAPTER 7.
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CHAPTER 7.

INSTANCE OF A PECULIAR DEFECTION FROM THE TRUTH OF THE GOSPEL; WITH THE REASONS
OF IT. In addition to the reasons discussed, which have a general influence on
all apostasies from the doctrine or mystery of the gospel, each specific
defection has reasons and causes particularly suited to its origin and
development. There are, indeed, quite a few people who abandon the truth they
have professed merely due to the impact of external circumstances, following the
encouraging examples of others who have gone down the same path and from whom
they expect some advantage. In every age, we see that when either worldly
interests or weariness of the truth, driven by the love of the present world and
hatred of holiness or strict adherence to the gospel, cause people to lean
towards a decline from any gospel doctrines, the allure of those with status and
external benefits is enough to attract compliance from individuals driven by
ambition or a strong desire for material things. As a result, many people follow
suit and try to get as close as possible to the leaders in the apostasy.

It is not uncommon for these people, when encountering new temptations, to go
even further than they initially intended, surpassing both their leaders and
their own expectations. This is why so many people nowadays end up deviating
from the truth, led by those false guides or misleading influences, and find
themselves unintentionally trapped in the swamps of Popery on one hand, or
Socinianism on the other. However, I will not delve further into this matter at
the moment. Indeed, those whose minds are visibly biased towards earthly and
carnal matters in the profession of spiritual and heavenly things are not worthy
of further consideration.

There is another group of people from whom we can take an example of the
specific reasons for a particular defection from the gospel. It is evident that
some among us have turned away from the entire mystery of the gospel, with
respect to the person and grace of Christ, the satisfaction for sin made by his
death, the atonement by the blood of his sacrifice, justification by his
righteousness, and sanctification by his Spirit. If anyone feels they are being
unfairly accused in this regard, please know that only those who are truly
guilty are being referred to here. Whoever acknowledges the mentioned aspects,
even if they use their own unique words for expressing them – words that are
neither scriptural nor appropriate, nor what believers in past ages have been
accustomed to – as long as the concepts themselves are believed and accepted, we
currently hold nothing against them. However, unless we deliberately close our
eyes and ears to maintain a baseless, unproductive, and irrational charity, we
cannot ignore the evidence that many have completely rejected these things.
Moreover, they do this to their own detriment and to the dishonour of the truth
in the worst possible way; for they claim to have tried Christ and the gospel in
these matters, only to find there is nothing in them that warrants their
continued faith or confidence.

I hope none of them have gone so far as to place themselves under the dreadful
condemnation mentioned in the apostolic passage; but it cannot be denied that
their situation is dangerous. To prevent ourselves and others from falling into
a similar state, we would do well to consider the true, immediate causes and
reasons for such individuals’ apostasy from the mystery of the gospel, in
addition to the general reasons for all apostasies of this kind mentioned
earlier. Indeed, apart from those general reasons and causes that have an impact
on all apostasies and must always be taken into account, there are also specific
reasons for each particular instance of backsliding.

First, ignorance of the necessity of Jesus Christ and the benefits of his
mediation for life and salvation has led them first into indifference about
these matters, and then into a defection from them. They lack a true and deep
conviction of their personal need for these things. Such apostates come from
superficial, theoretical believers who never had any solid convictions of the
need for Christ, like those mentioned in Acts 2:37 or Acts 16:30. Although they
lived for a long time in the outward profession that such a conviction of the
value and purpose of Christ and his grace was necessary for those who wanted to
be saved, they don’t dare to admit that they ever had such a conviction
themselves. If they had, why do they now abandon him for those purposes for
which they were convinced he was so desirable? That faith alone will never
forsake Christ, which springs from or is built on a conviction of the need for
him. Those who are well and healthy will not always value the physician. To have
this conviction of the need for Christ, two things are required in everyone,
according to the level of light they have received: The knowledge of the nature,
guilt, filth, and consequences of sin: for Christ came to save us from our sins,
and no one will seek him for deliverance from something they don’t understand,
or look to the brazen serpent without being stung. Few have any knowledge of
this except what they cannot avoid, and even fewer are genuinely aware of these
things. Satan’s primary goal in the world today is to downplay sin in people’s
opinions and thereby encourage it in practice. Indeed, this has always been the
case, but it is particularly evident and blatant at present, although the
conspiracy is so strong that a public resistance to it is barely sustainable.
Satan’s aim is, and always has been, to undermine the necessity and usefulness
of Christ and his grace, against which his malice is primarily directed. Once he
can remove the relief, he will be more than ready to intensify the problem. This
is why opinions that diminish the guilt and power of original sin and the
corruption of our nature are so eagerly promoted and embraced by people of all
kinds. Whatever some individuals may intend, Satan’s goal in all of this is to
prevent people from realizing their need for Christ. Likewise, sins in practice
are trivialized; spiritual sins against the gospel are dismissed or even laughed
at, and immoral acts against the law are treated lightly and easily overlooked.
The purpose of these and similar corrupt opinions is to remove the present sense
of needing Christ and pave the way for future apostasy. As a result, the world
is witnessing an unprecedented lack of regard for Christ’s person and offices,
his grace, and the benefits of his mediation among those who call themselves
Christians. Unless God graciously intervenes, the world is likely to lose Christ
from the gospel, in terms of the true glory of his person and the purpose of his
mediation. This has been the case for the majority of those we are discussing.
They never had a thorough practical conviction of the need for Christ; if they
had, they would not have abandoned him so shamefully. The general notions they
held serve only to label them as defectors. I know that many people despise
these matters and view the need for Christ and receiving him or having a
relationship with him as contemptible things. However, that doesn’t matter. We
must not abandon the gospel, our own experience, and jeopardize our souls just
to avoid their mockery. Sin will still be sin, and Christ will still be Christ,
and salvation through him will remain unchanged, no matter what they do.

Additionally, a knowledge and awareness of the weakness of even our best efforts
and their complete insufficiency to withstand scrutiny in the sight of God is
required. Without the former, we cannot have, and without the latter, we can
never maintain, a sense of the need for Christ. A proper consideration of the
instability of our minds, the often weak actions of grace, the weariness of the
flesh that accompanies them, hidden influences from self, and inner oppositions
from sin that follow them, along with the greatness and holiness of God with
whom we are involved in these matters, is absolutely essential to keep Christ
and his grace always desirable to us. A lack of this understanding leads some to
dream of perfection in themselves and others to seek justification through their
own obedience; the first leading to contempt, the latter to neglect, of Christ
and his grace. This is the beginning of transgression for many apostates. They
never had an adequate sense of the need for Christ, either for deliverance from
the guilt of sin or for acquiring a righteousness that would allow them to
appear in the presence of God. This is what they should investigate if they want
to attempt their recovery. Arguing with them about their own imaginations is,
for the most part, endless and fruitless. Instead, let it be asked whether they
ever had any conviction of the need for Christ for the forgiveness of sin or for
obtaining life and salvation. If they admit they did, it can be asked why they
do not make use of him for the purposes for which they were convinced of the
need for him; and if they do so, we have no dispute with them in this matter. If
they confess that they never had any such conviction, we must insist that such a
conviction of the need for Christ is essential for the salvation of all who are
adults; and in this, we have the testimony, in essence, of the entire Scripture,
both the law and the gospel, to support the truth we argue for. A lack of this
understanding was one of the reasons for this defection. For those who have
recognized the necessity of Christ or an interest in him for the aforementioned
reasons and later declare that there is nothing good or true in what they have
found and discovered that would warrant them continuing to do so, they are
essentially saying they have considered this matter, known it, and rejected it,
which is the essence of apostasy. They attract all those disciples who follow
them by hiding from them or drawing them away from any sense of a need for
Christ or his mediation. The foundation of our profession, in opposition to
this, upon which we place the weight of all our eternal concerns, is that
without Christ, before we accept him as set forth by God to be a propitiation
through faith in his blood, we are in a lost, ruined, and cursed condition. Our
commitment to him, our belief in him, is based on a conviction of our need for
him for life, righteousness, and acceptance with God, both before and after
believing. It is futile for even Satan to attempt to shake the faith of God’s
chosen in this matter. A combination of clear revelation and evident experience
is invincible. However, anyone who has never known or been deeply aware of the
need for an interest in Christ will not persevere in the pursuit of it, nor
remain in what they have attained when faced with a strong temptation.

Secondly, a lack of a spiritual understanding of the excellence of Christ, both
in his person and roles, is another source and cause of this decline from the
faith of the gospel. This understanding of him in symbols, shadows, and promises
was the lifeblood of the faith of the saints under the Old Testament. In this
way, "Abraham saw his day and rejoiced," John 8:56. So in Song of Solomon 2:8;
Song of Solomon 2:17. And it is mentioned as their greatest privilege in Isaiah
33:17. They diligently investigated these things, as in 1 Peter 1:11, and longed
for them, desiring, if possible, to see them, as in Matthew 13:17; for the glory
and life of all religion, of all interaction with God, lay in them since the
giving of the first promise. Christ was "all and in all" to them, just as much
as to us. Remove the reference to him and his roles from the old
administrations, and they become things of no value or significance. It was
better for those who were diligently searching for Christ under obscure symbols
and shadows than it will be for those among us who close their eyes to the
brilliant light of the gospel. The reason why he was rejected by the Jews at his
coming (for "he came to his own, and his own did not receive him," John 1:11)
was because they could "see neither form, nor attractiveness, nor beauty in him,
why he should be desired," Isaiah 53:2. No one can or will remain steadfast in
his teachings who is not able to spiritually discern the glory of his person and
roles. Hence, the apostles lay it down as the foundation of their faith that
"they beheld his glory, the glory as of the only-begotten of the Father, full of
grace and truth," John 1:14; and what they had within themselves, they sought to
share with others, so that they too might believe through their word and have
fellowship with him, 1 John 1:3. So, Christ himself makes this the foundation of
his church, the rock upon which he will build it; for on Peter’s confession that
he was "the Christ, the Son of the living God" (which expresses the glory of
both his person as the Son of the living God and his roles as the Christ), he
says, "On this rock I will build my church, and the gates of hell shall not
prevail against it," Matthew 16:16-18. Whoever does not build on this foundation
builds on sand and will be overcome. So, our apostle declares that those who do
not hold him as the Head will be deceived, and vainly puffed up by their fleshly
minds, falling into foolish errors and pointless curiosities, Colossians
2:18-19. And he rests the entire foundation of all gospel faith on this glory of
his person and roles, as in Hebrews 1:2-3 and Colossians 1:15-19. It is only
this knowledge of him that will make us undervalue and disdain all other things
in comparison to him, Php 3:8-10.

Therefore, a spiritual understanding of Christ, familiarity with him as "the
brightness of the Father’s glory, and the exact representation of his being," as
the one in whom all the perfections of the divine nature, such as wisdom,
goodness, and grace, come together for their manifestation, even in the union of
his natures, the glory of his roles, and the suitability of his person and grace
to all the needs and desires of people’s souls, is essential for our protection
against apostasy. I could easily demonstrate through specific examples that a
failure in this regard has had a significant and influential role in all the
apostasies that have occurred in the Christian world, both in terms of faith and
worship. It is a new but extremely wicked attempt by Satan, using some people to
fight against our entire religion; while accepting his person to be what it is
(which they dare not deny for secular reasons), they strive to make him of
little or no use in our profession. This is to "fight neither against small nor
great, but against the King of Israel." If such underhanded attempts are not
stopped, the public profession of religion among us will result in atheism, or
something closely related to it.

It seems that this is the case with some of the people we are discussing. They
had, like other theoretical believers, a historical knowledge of Christ and made
a profession of it, but they were never spiritually acquainted with the glorious
excellencies of his person and roles; for if they had, they would not have
abandoned the "great mystery of godliness, God manifested in the flesh," for
other strange notions of their own. Who can believe it possible that anyone who
has known the Lord Jesus Christ, the Lord of glory, the Son of God incarnate,
receiving our nature into a unique union with himself and a blessed existence in
his own person, as proposed to us in the gospel, as clearly crucified before our
eyes, as the apostle and high priest of our profession, as our advocate with the
Father, as making peace for us and reconciliation through the blood of his
cross, as made by God unto us wisdom, righteousness, sanctification, and
redemption; — who has ever experienced or benefited from his love, care,
tenderness, compassion, readiness, and ability to help those who come to God
through him during their temptations and trials, — can renounce all these things
to adopt in their place vain notions of a light and perfection of their own? I
hope few do so in practice, but the expressions of many have a dangerous
inclination in that direction; and it is certain that nothing is more essential
for all who are called Christians than to have clear, distinct ideas of the
person of Christ and openly declare how they place their entire faith, hope, and
trust in him. And for those who genuinely do so, even if they are unable to
express themselves properly or are wrongly captivated by some novel ideas and
expressions, may the good Lord pardon them, and let mercy and peace be upon them
and the whole Israel of God! Therefore, since some who have professed these
things now abandon them, I pray that they be careful not to "crucify the Son of
God afresh, and put him to an open shame." A verbal acknowledgment, in admitting
the Christ who suffered in Jerusalem, will not free anyone from this charge and
guilt. Unless the Lord Christ, that Christ who is both God and man in one
person, is acknowledged, accepted, believed in, loved, trusted, and obeyed in
all things as he is presented to us in the Scripture, and with respect to all
the purposes of righteousness, holiness, life, and salvation for which he is so
presented, he is renounced and forsaken. Who can adequately express the cunning
tricks of Satan? Who can truly lament enough the foolishness of people’s hearts,
that after they have, at least in terms of doctrine, known and professed these
things, they could be diverted from the glory, truth, and holiness of them?
Christians should be aware and cautious, because if they notice any decline in
faith, love, joy, and trust in the person and mediation of Christ, they are on a
path that leads to some sort of devastating apostasy. But when the divine nature
of Christ is denied, or any familiarity with him is disregarded; when the
sharing of grace from him to believers is mocked; when there is no allowance for
using his love, care, compassion, and power through faith, as our high priest
and advocate with the Father, in our duties, sins, temptations, and sufferings –
we don’t need to point out the danger of falling into apostasy; such people are
already deep within it. I say this with more urgency because, of all the evils I
have seen in the course of my journey (now nearing its end), there has been
nothing more troubling than the public contempt I have witnessed being cast on
the person of Christ, in terms of its relevance to our faith and the benefits we
receive from him. But God takes care of these things.

Thirdly, the lack of experience of the power and effectiveness of the Spirit and
grace of Christ, of his life and death, for the mortification of sin, has been
another source of this apostasy. I have extensively discussed elsewhere how it
is achieved by these means and can be accomplished in no other way, and I must
not revisit the same argument here. However, two things can be observed about
this work and duty:

It is something in which or to which the greatest wisdom and exercise of faith
are necessary. It is purely an evangelical matter to derive strength and ability
from Christ for the mortification of sin, by virtue of his death, through
believing. Unenlightened reason can neither see nor understand anything about
this matter; indeed, it is foolishness to it, as are all other mysteries of the
gospel. It will more readily embrace any other way for the same end.

It is a task and duty that meets with great resistance from the flesh, from our
corrupted nature. There is nothing it would rather be freed from, whether we
consider the inner nature of it or the constant persistence in it that is
required of us. Yet, it is such that without it, we can never achieve life and
salvation; for "if we, by the Spirit, mortify the deeds of the flesh, we shall
live," and not otherwise. Therefore, when people begin to be aware of the
powerful inner workings of sin, they will choose one of these two paths, and
they cannot do otherwise: either they will surrender themselves as "servants to
sin," and make "provision for the flesh to fulfil its desires," according to
their ability and as far as it is consistent with their worldly interests, as
most do; or they will resort to some means or other for its restraint and
mortification, either partially or entirely. At this point, many things will
present themselves to such individuals, some, perhaps, of their own invention,
and some appointed by God, but for other purposes than what they apply them to.
As a result, many people lose heart in this task and eventually abandon it
completely. They start with the Spirit and end with the flesh; for, not striving
lawfully nor in the right way, sin gains ground and strength against them, and
they yield themselves to its service. This is why we have so many who, having
battled their lusts under their convictions in their youth, give in to them in
their old age. However, in this situation, those who, through their lack of
faith, cannot rise or attain an experience of the power and effectiveness of
Christ’s grace for the mortification of sin will turn to something else for
relief; and this is primarily what has given rise to the inner light among some,
which must do all this work for them, and even more. If anyone chooses to rely
on this inner light, they will find that remedy against sin and that perfection
of holiness in a few days, which they had been seeking from Christ for a long
time without success. At least, that is what those who, perhaps, have never
experienced what it means to draw spiritual strength from Christ or to wait on
him for it would have us believe; they have only been worn out by the
fruitlessness of their convictions and the burden of lifeless duties. Indeed,
nothing is more troubling than the outward form of spiritual duties where there
is no experience of inner power and sweetness. Consequently, people’s corrupt
minds will be ready to abandon them for anything that claims to offer better
relief.

What was the reason that so many in the Papacy turned to penances, severe
disciplines, and self-inflicted suffering for relief of their consciences with
respect to the mortification of sin? It all stemmed from this root: ignorance of
the power and efficacy of the Spirit and grace of Christ for that purpose.
Something had to be done for this purpose, and not knowing the right way and the
gospel method for it, they resorted to whatever they could invent or what was
imposed on them by the superstition of others, claiming to provide relief. Some
among us seemed for a while to display an outward seriousness and apparent
austerity of life; but they had no real inclination towards these practices, as
they did not align with other interests they sought to pursue. However, the
inner light shall do all of this for them; as a result, at least in comparison
and for this purpose, they reject the Lord Christ and do everything they can to
"put him to an open shame." For what do they do less than declare that what
could not be achieved by the faith they professed in him for so long is now done
for them in a few days by another means? But the cause of the whole issue lies
solely in their own ignorance and lack of experience of the things they
themselves professed.

Fourthly, ignorance of the righteousness of God has been another source of this
apostasy. The Apostle Paul explicitly states that this is the reason why people
try to establish their own righteousness: Romans 10:3, "Being ignorant of God’s
righteousness and seeking to establish their own righteousness, they have not
submitted themselves to the righteousness of God." And he speaks of the Jews,
and that the best of them, who "pursued the law of righteousness, but sought it
as if it were by the works of the law," Romans 9:31-32. Of all people, they
thought themselves most knowledgeable of the "righteousness of God"; for they
"boasted of God, and knew" (as they thought and professed) "his will, and
approved the things that are more excellent, being instructed out of the law,
and were confident that they themselves were guides of the blind, and the light
of those who are in darkness, instructors of the foolish, and teachers of
infants, having the form of knowledge and of the truth in the law," Romans
2:17-20. Yet these individuals did not submit to the righteousness of God but
instead tried to establish their own righteousness because they were ignorant of
the righteousness of God. And wherever this ignorance exists, people will do the
same.

Take the "righteousness of God" in any sense in which it is mentioned in the
Scripture, and this outcome will follow upon ignorance of it; for it must be
either the righteousness that is in him, the righteousness he requires of us in
the law, or the righteousness he has provided for us in the gospel. Consider it
in any of these ways, and ignorance of it encourages people to rely on their own
righteousness, even unavoidably leading them to do so; for: A proper
understanding of the infinite purity, the glorious essential holiness of God’s
nature, his absolute eternal righteousness as the Lord and judge of all, will
teach people what views they should have of anything done in them or by them.
"Our God is a consuming fire," Hebrews 12:29; "a God of purer eyes than to
behold evil," Habakkuk 1:13; "who will by no means clear the guilty," Exodus
34:7; "whose judgment it is, that those who commit sin are worthy of death,"
Romans 1:32; "a holy God, a jealous God, who will not forgive transgressions and
sins," Joshua 24:19. While the dread and terror of the excellence of his
holiness and righteousness is before people, they will not easily rely on their
own righteousness. There are two types of people that the Scripture describes as
having an apprehension of God’s righteousness. The first are convinced, guilty
sinners; and the other, humble, holy believers. And what thoughts each type has
on this matter is revealed in Scripture. For the first group, we have examples
in Adam (Genesis 3:10) and others (Isaiah 33:14, Micah 6:6-7). The sum is, they
can only think of fleeing from him, hiding themselves, inventing impossible ways
of atonement, or being swallowed up in horror and despair. Send them in this
condition to their own righteousness, and they will easily understand that you
are just mocking their misery. As for the other group, humble, holy believers,
we can also see how they express themselves in this matter (Job 4:17-19; Job
9:2; Psalms 130:3; Psalms 143:2). They all acknowledge that, given the glorious
holiness and righteousness of God, and the imperfection of our righteousness and
impurity of our works, there is no standing before him on their account. It is
the lack of proper reflection on this matter that has produced many presumptuous
opinions in the world concerning the justification of sinners. The Scripture,
speaking of justification, directs us to consider it "in God’s sight" (Psalms
143:2) or "before him" (Romans 3:20), teaching us that in this matter we should
see ourselves as in the presence and under the eye of this holy God, and then
consider on what ground we may stand before him. But when people are "ignorant
of the righteousness of God," when they secretly think that he is "altogether
such an one as themselves" (as the psalmist speaks), meaning one who is either
not as holy in himself as is claimed, or one who does not require a likeness in
us to his holiness and is not greatly concerned with our duties or our sins, is
it any wonder if people think they can of themselves do something satisfactory
to him, and so "go about to establish their own righteousness?" And this way,
even in teaching, some have resorted to. They try to convince their followers
that there is no such severity in God against sin as some claim, no such
holiness in his nature as necessarily to result in indignation against every
sin; that they are but vain fears and needless disquietments which either their
own consciences or the preaching of some people impose on them. And if they can
succeed in being believed in this regard, there is no doubt that those whom they
persuade will be pleased with their own righteousness. But whether God, in this
matter of justification, will be pleased with it or not is not so easy to
determine. And hence it is that all opinions of self-righteousness, or
justification by works, have always resulted in licentiousness of life, although
those who advocate for it loudly claim the opposite. For example, when a
righteousness of works was absolutely established in the Papacy, before the
Reformation, the lives of the majority of people were shockingly wicked, and
most of the good works that were performed among them were just exchanges with
God and conscience for horrible vices and impieties. Similarly, as the same
opinion has grown in its various degrees among us, so has the spread of all
sorts of impiety and licentiousness of life. And if the proponents of these
opinions would just open their eyes, they would see that while they assert their
justification by works under the pretense of a necessity to do so for the
maintenance of holiness and righteousness among people, unholiness,
unrighteousness, intemperance of life, and all abominations are growing, such as
were not heard of in former days among those who professed religion. And the
reason for this is because the very same notions of God that allow people to
suppose that they can be justified in His sight by their own duties also
accommodate their desires with various perceptions that He will not be so harsh
against their sins as is assumed. In any case, it is evident in the matter of
fact that the opinion of self-righteousness and looseness of conversation in the
practice of sin have generally gone together, from the days of the Pharisees to
this present time. And as this proud belief gains daily advancement in several
degrees, under various pretenses, it is to be feared the world will be
increasingly filled with the bitter fruits thereof. It is grace, and the
doctrine of it, as well as its power, that must put a stop to sin. Whoever
drives people into self-righteousness at one door opens another to their sins.
And all we have gained so far by fierce debates about justification, as it were
by works, is only that the faith of some has been weakened, the peace of many
disturbed, differences increased, without the slightest evidence of holiness
improved or the vices of people reformed by them. And it will not be granted
that the strictest followers in these days (whether they have adopted these
opinions or not) do, in real holiness and fruitfulness of life, surpass those of
the previous age, who firmly, and without hesitation, trusted in the Lord Christ
alone for life, righteousness, and salvation.

Suppose the righteousness God requires of us in the law is intended; the
ignorance of it is also a significant reason why people rely on their own
righteousness and try to establish it. If they were indeed familiar with the
purity, spirituality, severity, and unyielding nature of the law, they would
never be convinced that the perfection they dream of in themselves would
withstand its trial. But when people assume that the law only concerns outward
duties and those of the greatest notoriety, regarding sin and obedience, and can
find relief in various matters through Pharisaical distinctions and
interpretations of it; when they don’t consider or understand its extent –
requiring the complete image of God in us, where we were created, and regulating
all the frames, creations, and first motions of the heart, and applying the
curse to the smallest deviation from it – they may please or somehow satisfy
themselves by establishing their own righteousness, as it were, through the
works of the law. But the "righteousness of God" in this context is taken
primarily for the righteousness that He has provided for us in the gospel; and
the apostle explains what this is in the next verse: "For," he says, "Christ is
the end of the law for righteousness to everyone who believes," Romans 10:4. And
he calls this "the righteousness that comes from faith," Romans 9:30. Therefore,
the "righteousness of God" is Christ as fulfilling the law and achieving its
purpose, received by faith. This is the righteousness of God, which whoever is
ignorant of and does not submit to, they will try to establish their own
righteousness and trust in it. And this has openly and visibly happened with
those we are discussing. They will not deny that, under their convictions, they
were concerned about finding a righteousness with which God would be pleased; –
and if they were to deny it, they would not be believed because it is impossible
for anyone in that condition not to feel the need for righteousness; for
conviction is mainly a sense of the lack of righteousness. In this state, the
gospel they had, and perhaps heard preached, presented to them "Christ as the
end of the law for righteousness to everyone who believes," as it is fully
explained in Romans 3:21-26 and chapter 5:18,19. Some of them, for a while,
claimed to accept and be satisfied with this. But when things were put to the
test, it generally became apparent that they had all along been ignorant of this
righteousness of God; for they have abandoned it for their own righteousness,
which, had they genuinely known it, they could not have done. Anyone who has
ever genuinely made Christ the end of the law for righteousness for themselves,
by believing, will not show contempt and scorn for His imputed righteousness, as
some do. But in doing so, the Son of God is, to some extent, "crucified again
and exposed to public disgrace." When people claim that they sought
righteousness through Him and would have received Him as the end of the law for
righteousness, but not finding what they expected, they have turned to a
righteousness entirely within them and thus completely their own, they will
hardly devise a way to reflect more dishonour upon Him. Regardless of any
pretences to the contrary, whatever labyrinth of words anyone may lead people
into and tire them with, whatever reviling and reproaching of others they may
surround them with, they cannot help but know in their own consciences that this
is the case with them. Despite any profession they ever made, they never did
come to, nor ever could achieve, a real knowledge of and familiarity with this
righteousness of God, so as to receive it by faith and obtain rest for their
souls through it. And as a result, they have at least professedly turned to an
effort to establish their own righteousness; which, if it produces and maintains
a genuinely holy conversation and righteousness in them for any significant
period, they are the first in whom it has ever had that effect in this world and
will be the last in whom it will find success.

Fifthly, a lack of submission to the sovereignty of God has contributed to the
advancement of this problem. The sovereignty of God, acting through infinite
wisdom and grace, is the sole foundation of the covenant of grace and runs
through the entire mystery of the gospel. From this arises the incarnation of
the Son of God and His being filled with all grace to be a Saviour, John 3:16;
Colossians 1:19; John 1:16. No other explanation can be given. From this comes
His substitution as the guarantee of the covenant on our behalf, to undergo the
punishment due to our sins, Isaiah 53:6; Isaiah 53:10; 2 Corinthians 5:21.
Eternal election flows from this and is regulated by it, Romans 9:11; Romans
9:18; as does effective calling, Matthew 11:25-26, and justification by faith,
Romans 3:30. The same can be said for all other mysteries of the gospel. Love,
grace, and goodness, dispensed in a way of sovereign, unaccountable pleasure,
are proposed in them all as objects of our faith. The carnal mind is not pleased
with any of this but rises up in opposition to every instance of it. It cannot
bear that the will, wisdom, and pleasure of God should be submitted to and
adored in paths it cannot trace. Hence, the incarnation and crucifixion of the
Son of God are foolishness to it, 1 Corinthians 1:23-25; the decrees of God
concerning election and rejection are unjust and unequal, overthrowing all
religion, Romans 9:17-21; and justification through the imputation of Christ’s
righteousness is seen as something that undermines the law and makes our own
righteousness unnecessary. So, in the entire mystery, in all the doctrines,
precepts, or promises of the gospel that spring from or are resolved into the
sovereignty of God, the carnal mind rises up in opposition to them all.

Faith’s formal nature lies in giving glory to God by believing things that are
above our reason and against it as it is carnal, Romans 4:18-21, setting up
enmity in all things. It is always in turmoil against the mysteries of the
gospel; and if it becomes the judge of them, taking aid from sensual affections
and the vain imaginations of the mind, it will destroy all the articles of
faith. It seems that those we are discussing have rejected the sovereignty of
God because they were never genuinely submitted to it through faith. Therefore,
in opposition to it, they have set up their inner light as the rule, measure,
and judge of the truths and doctrines of the gospel. Instead of becoming fools
by surrendering their reason and wisdom to the sovereignty of God, so that they
might ultimately be truly wise, they have become wise in their own conceit and
have become futile in their foolish imaginations. Indeed, there is no broader
path to apostasy from the gospel than the rejection of God’s sovereignty in all
things concerning the revelation of Himself and our obedience, and a refusal to
"take captive every thought to make it obedient to faith"; which first gave rise
to Pelagianism, and later to Socinianism, as has been demonstrated, from which
the entirety of the current apostasy originates.

Sixthly, we may add to this, as another source of this partial apostasy, a lack
of evidence within themselves of the divine authority of the Scriptures. It is
not enough, to establish someone in the profession of the gospel, to generally
acknowledge that the Scripture is the word of God or a divine revelation of His
will. Those who do not have personal experience of divine authority in the
Scripture affecting their soul and conscience will not be steadfast when their
trial comes. God looks favourably upon those who tremble at His word, as
acknowledging His present authority in it. When this does not remain within
them, "unlearned and unstable men," as the apostle says, will be bold to
"distort the Scriptures, to their destruction," or to prefer other things before
them, or at least to place them on an equal footing. It is not enough that we
assent to the truth of the word of God unless we also feel its power and the
claim it makes in the name of God for the absolute subjection of our whole souls
and consciences to it. Now, these people either never had this evidence within
themselves of this present divine authority, or they have lost it unconsciously
or openly rejected God’s yoke. As a result, every imagination of their own
elevates itself into an equal right and authority with the Scripture. The
outcome of these things is that God gives people up to "strong delusion, to
believe a lie," because they "did not receive," or did not retain, "the truth in
love," 2 Thessalonians 2:10-11. When it comes to this, it is Satan’s work (which
he easily accomplishes) to both suggest endless delusions to them and make them
so stubborn in their delusions that they will despise everything offered for
their conviction. This is the FIRST way in which people fall away from the
gospel – namely, from the mystery and doctrine of it as the object of our faith;
in doing so, they do what they can to "crucify the Son of God afresh and put Him
to open shame."

* * *


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  CHAPTER 11: 09. CHAPTER 8.
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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.

* * *


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  CHAPTER 12: 10. CHAPTER 9.
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CHAPTER 9.

APOSTASY INTO PROFANENESS AND SENSUALITY OF LIFE — THE CAUSES AND OCCASIONS OF
IT, — DEFECTS IN PUBLIC TEACHERS AND GUIDES IN RELIGION.

What remains to be considered under this topic of deviating from the commands of
the gospel and the obedience they entail is of a worse nature and has more
harmful consequences. It refers to the open abandonment of profanity and
indulgence in sensual lifestyles that can be visibly observed among the majority
of those who identify as Christians in many parts of the world. If anyone holds
a different view, believing that the conduct and behavior of churches,
individual Christians, and entire nations professing Christianity align with the
requirements and approval of the gospel, they either seem to be unaware of the
true state of affairs or they are greatly misrepresenting the grace and truth
brought by Jesus Christ. To suggest that the gospel, as taught by Him, condones
or tolerates the prevailing darkness, profanity, sensuality, violent conflicts,
oppression, and all the vile and destructive desires that have engulfed the
Christian world today is to render it not only useless but extremely detrimental
to humanity. It implies that, through Him and His teachings, support is given to
such a degeneration of wickedness that even paganism would not permit, leading
the world into chaos and the imminent danger of ruin. Hence, for now, I will
assume (while remaining open to compelling evidence to the contrary) that within
the churches to which the majority of Christians associate themselves, there is
an evident departure from the piety, holiness, and righteousness that the gospel
unequivocally demands from all followers of Christ, qualities which the early
Christians ardently pursued and abundantly displayed. Our task now is to
investigate the means and causes behind this apostasy. In particular, I will
consistently refer to the example of the Roman Catholic Church, which not only
exemplifies the most prominent instance of apostasy in this regard among all
churches worldwide but also serves as an adequate representation of any similar
occurrences happening elsewhere. The immediate internal causes, which serve as
the source and origin of all sins, including those present in this apostasy, do
not pertain directly to our current inquiry. By these causes, I refer to the
general corruption of human nature, the power and deceitfulness of sin, the love
for worldly pursuits, including its profits, honors, and pleasures, the
insatiable cravings of the flesh for sensual gratification, and the aversion of
the human mind from spiritual and heavenly matters due to their alienation from
the life of God, resulting from the darkness and ignorance within them. These
depraved affections, when stirred and manipulated by the crafty influences of
Satan and fueled by temptations, incline, persuade, and drive individuals
towards all sorts of wickedness with pleasure and eagerness (James 1:14-15).
However, since these factors, in general, apply to all times, circumstances, and
sins, and given that it is the continual duty of gospel ministers (those who
understand their calling and the responsibility they bear for the souls
entrusted to their care) to expose the nature, expose the deceit, and warn
people of the perils associated with these underlying principles and occasions
of sin within and around them, there is no need for me to delve into them
specifically at this point. Instead, our focus will be on the more conspicuous
external means and causes that have given rise to, facilitated, and propelled
the apostasy that is being lamented.

I. The first factor contributing to this phenomenon, observed throughout
history, arises from the actions of public readers, guides, or leaders in
matters of religion. By this, I refer to individuals of all kinds, regardless of
their titles, designations, or affiliations, and I mention them broadly because
of the diverse ways in which they are multiplied, especially within the Roman
Catholic Church. It is in this church, which played a central role in the
emergence and propagation of this apostasy, that various types of these leaders
are most prevalent. These individuals have always exerted significant influence
on the holiness or unholiness of the people. Indeed, the purity or apostasy of
the church, in terms of outward means, primarily rests upon them and their
faithful discharge of their roles and responsibilities. In many respects, they
assume a role similar to that of the priests of old, and they often fall under
the same admonition and rebuke delivered to them by the prophet Malachi (Malachi
2:1-9): "O priests, this command is for you. If you will not listen, if you will
not take it to heart to give honor to my name, says the LORD of hosts, then I
will send the curse upon you and I will curse your blessings. Indeed, I have
already cursed them, because you do not lay it to heart. Behold, I will rebuke
your offspring and spread dung on your faces, the dung of your offerings, and
you shall be taken away with it. So shall you know that I have sent this command
to you, that my covenant with Levi may stand, says the LORD of hosts. My
covenant with him was one of life and peace, and I gave them to him. It was a
covenant of fear, and he feared me. He stood in awe of my name. True instruction
was in his mouth, and no wrong was found on his lips. He walked with me in peace
and uprightness, and he turned many from iniquity. For the lips of a priest
should guard knowledge, and people should seek instruction from his mouth, for
he is the messenger of the LORD of hosts. But you have turned aside from the
way. You have caused many to stumble by your instruction. You have corrupted the
covenant of Levi, says the LORD of hosts, and so I make you despised and abased
before all the people, inasmuch as you do not keep my ways but show partiality
in your instruction." The holy, humble, and diligent ministry that Christ
originally established in the church played a crucial role in converting people
to evangelical obedience and preserving them in it. Their teaching, spirit,
example, way of life, prayers, preaching, and unwavering efforts were all
directed towards this purpose and were blessed and fruitful by God. During that
time, the lives of Christians reflected the truth of the gospel.

However, as time passed, the subsequent generations of church leaders became
troubled sources, polluting and corrupting the practice of Christian religion.
It is disheartening to observe, through the course of ecclesiastical records and
histories, how these leaders gradually succumbed to corruption and influenced
the people in negative ways. They became entangled in conflicts, divisions,
ambition, and worldly pursuits. Moreover, their negligence in fulfilling their
duties deprived the people of the opportunity to be transformed by the power of
gospel doctrine and commands. In the Old Testament, the priests and prophets led
the people into a twofold apostasy. Firstly, they led them into the sin of
superstition and idolatry, which persisted until it resulted in the devastating
Babylonian captivity, during which their idols were destroyed. Secondly, after
their return from captivity, the same type of leaders, through negligence,
ignorance, and their own sinful behavior, turned the people away from God and
His law. This decline started in the days of Malachi, the last prophet, and
culminated in the complete apostasy and destruction of the church and people.

Similarly, when the rejection of the Lord Christ, the Son of God, reached its
climax, the leaders and teachers, through their influence and coercion, led the
majority of the people into rebellion and impenitence, as clearly depicted in
the gospel accounts. It is concerning to consider that a similar pattern may
have occurred among Christians as well. The initial apostasy of the Christian
world was marked by superstition and idolatry, primarily under the guidance of
the Roman Catholic Church. This, as always, was accompanied by a life of
wickedness among various individuals. While many churches and nations have been
delivered from this abomination, there is a real danger that they are now
slipping into a worldly, sensual, and profane way of living. The Scriptures
provide ample evidence on this subject, and its very nature demands a thorough
and profound examination. However, the scope of my intention does not allow for
detailed elaboration on each specific aspect. My aim is to identify the primary
sources and causes of this problem, and thus this portion of our discussion will
be treated briefly, similar to the preceding one.

It is widely acknowledged that the well-being of the church depends on the
proper execution of the ministry. The Apostle Paul clearly states this in
Ephesians 4:11-15. The church will either flourish or decline in accordance with
the manner in which this office is fulfilled. The nature of the ministry, its
purpose, its duties, and the universal experience of all generations and places
confirm this observation without any dispute. Therefore, if those who assume the
responsibility of this office significantly and notoriously fail to fulfill its
duties, particularly if this failure occurs commonly and over an extended period
of time, it is inevitable that the people will become corrupt and deviate from
the standards set by the gospel. Without diligent shepherds, the flocks will not
be preserved, and without proper cultivation, fields will be overrun with weeds,
thorns, and brambles. Hence, I will first enumerate some of the essential
requirements for ministers and teachers of the church, which are indispensable
for preserving its purity and ensuring its commitment to evangelical obedience.
I will focus solely on those duties that all individuals recognize as such or
that no one who professes the gospel can deny.

First and foremost, it is imperative that ministers uphold and preserve the
purity of the gospel doctrine, particularly regarding the holiness it enjoins.
In the past, the priests were entrusted with the task of preserving knowledge,
and the people sought guidance from them in understanding the law. This remains
one of the primary purposes for which the Lord Christ instituted the ministry in
the church (Ephesians 4:11-15). The aim is to perfect the saints, carry out the
work of the ministry, and edify the body of Christ. The goal is to attain unity
of faith and knowledge of the Son of God, reaching maturity and conforming to
the fullness of Christ. This ensures that the members of the church are not
swayed by every wind of doctrine or deceived by cunning individuals, but rather
grow in truth and love, with Christ as the head. The preservation, proclamation,
defense, and vindication of truth is crucial. Ministers are entrusted with this
duty to prevent the members of the church, the disciples of Christ, from being
led astray or unsettled through weakness, ignorance, or the deceitful tactics of
seducers. It is an essential responsibility that the Apostle Paul emphasized
when addressing the elders of the church in Ephesus (Acts 20:28-30). He warned
them to be vigilant, as grievous wolves would enter to ravage the flock, and
even from within their own ranks, individuals would arise spreading perverse
teachings to draw disciples after them. This duty of safeguarding and preserving
truth is also stressed in Paul’s charge to his beloved Timothy. Timothy, as a
minister of the church, was appointed as an example for future generations of
ministers. He was entrusted with the command to keep the truth without fault or
blame until the appearance of the Lord Jesus Christ. He was instructed to avoid
profane and empty babblings, as well as the oppositions of falsely-called
knowledge. Paul urged Timothy to remind others of these things, cautioning them
not to engage in fruitless arguments that only lead to the ruin of the hearers.

Moreover, Paul directed Timothy to pass on this charge to faithful individuals
who would be able to teach others, thereby ensuring the preservation of the
gospel truth in subsequent generations. The intensity of the apostle’s charge
and his passionate exhortations demonstrate the significance and necessity of
this duty. Without it, the church would fail to fulfill its role as the pillar
and foundation of the truth.

There are three sources where sacred truths, specifically those of the gospel
mystery, are preserved: the Scriptures, the minds and hearts of believers, and
the ministry of the present age. The Scriptures are safeguarded by God’s
providence, ensuring their preservation against all opposition until the end of
time. Even if the other ways of preservation were to fail, the Scriptures would
remain intact, as they have been throughout history. The loss that may occur in
other ways can be recovered through the Scriptures, which serve as an unfailing
fountain of truth, constantly available for those who use the appointed means to
draw from it.

However, the Scriptures alone are not enough to secure the public interest in
truth and holiness. There must also be means of communicating the truths
contained therein to the minds and consciences of people, and the Scriptures
themselves appoint and require a ministry for this purpose. Additionally, there
can be a temporary preservation of truth in the minds and hearts of individual
believers. This was evident in the days of Elijah when, despite a lack of
outward ministry, seven thousand people remained faithful to God and did not bow
down to Baal. The Holy Spirit plays a crucial role in preserving truth in the
minds and hearts of true believers. They are taught by God through the work of
the Spirit, fulfilling the promise that "they shall be all taught of God" (John
6:45). While this preservation is not entirely without means, it does not always
depend indispensably on external factors.

Furthermore, the continuation of truth in the world, both in its power and
profession, even during periods of widespread apostasy, is attributed to the
work of the Spirit in the hearts and minds of believers. It is reasonable to
believe that during the time of the papal defection, many individuals held fast
to the core truths of the gospel in their hearts and lived according to them,
finding acceptance with God. However, this preservation of truth is limited to
individual persons and does not encompass the realm of public profession and its
benefits. For public profession and the benefits it brings, the ministry of the
present age is entrusted with all sacred truth. The proper discharge of their
duties and responsibilities is crucial for the preservation and dissemination of
truth. The notion propagated by the Roman Catholic Church that sacred truths are
kept hidden in tradition or invisible, fantastical treasures, requiring no care,
wisdom, or honesty for their safekeeping but only the pretense of possessing a
key to unlock them, has been a destructive force, leading to the loss of truth
and holiness in the world.

Firstly, they are to diligently instruct the people in the knowledge of the
entire counsel of God and the mysteries of the gospel. Their responsibility is
not to hoard this knowledge for themselves, but to share it with others and
provide guidance for its application. Those who do not desire or make an effort
to communicate all that is profitable for their flock may lack the assurance
that they have been called to the ministry. The apostle Paul, as an example,
declared to the elders of the church of Ephesus that he did not hold back
anything that was beneficial to them.

It is erroneous to suggest that some preachers exclusively focus on certain
topics while neglecting others. The notion that preaching about God’s
attributes, moral duties, and obedience to superiors should be separated from
preaching about Christ, grace, and justification is unfounded. In truth,
preaching should encompass the entire counsel of God, addressing the various
aspects and doctrines of the faith according to the spiritual needs and
circumstances of the hearers. Any preacher who fails to understand this and
lacks the wisdom to discern what is useful, profitable, and timely for their
congregation is ill-equipped to be a minister of Christ and his gospel. In the
discharge of this crucial aspect of their office, ministers, teachers, and
leaders are to focus on three things. First, they must diligently study and
understand the truth themselves, ensuring that they are well-grounded in its
knowledge. Second, they should carefully consider the spiritual states and
specific needs of their hearers, adapting their teaching to address those
circumstances. Lastly, they should employ suitable and effective methods of
communication, employing various means and ways to convey the truth effectively
to their audience. By fulfilling these responsibilities, ministers play a vital
role in preserving and promoting gospel truth, ensuring that it is faithfully
transmitted from one generation to the next. They have the privilege of being
channels through which the light of divine revelation shines, guiding and
enlightening the minds and hearts of believers. Their faithful instruction and
proclamation of the truth empower individuals to grow in their knowledge of God
and His ways, to embrace gospel holiness, and to live in accordance with His
will. Through their teaching, ministers have the opportunity to shape the
spiritual formation of their congregations, cultivating a deep and genuine faith
that is firmly rooted in the truth of the gospel.

Furthermore, the ministry of teaching and instruction extends beyond the walls
of the church. It encompasses the broader sphere of influence in society, as
ministers are called to be salt and light, impacting the world around them with
the transformative power of the gospel. They are to engage with intellectual and
cultural trends, addressing contemporary issues and challenges through the lens
of biblical truth. In doing so, they can effectively equip believers to navigate
the complexities of life, guiding them to make wise and godly choices in every
sphere of their existence.

They are to do it with utmost care, diligence, and diligence. How passionate is
our apostle in his charge for this purpose! In 2 Timothy 4:1-2, he says, "I
charge you before God and the Lord Jesus Christ, who will judge the living and
the dead at his appearing and his kingdom: preach the word; be ready in season
and out of season; reprove, rebuke, and exhort, with all patience and teaching."
These words should continuously resound in the ears of all ministers who aim to
be faithful in their duty! The weight of these words should remain in their
hearts! Are they spoken only to Timothy? Or can souls be preserved, edified, and
saved now with less effort and at an easier cost than before? It will be evident
on the last day that others also have an eternal stake in this matter.

They must labor with all their strength, even to exhaustion and weariness. All
the titles by which their office and work are described in the New Testament
imply this kind of labor. As they are to "devote themselves to the ministry of
the word" (Acts 6:4), that is, fully and completely, with their utmost efforts
and continuously committed to this work, they are also commanded to kopiaō,
which means to labor to the utmost of their strength in it (1 Timothy 5:17; 1
Corinthians 16:16; 1 Thessalonians 5:12). It is not merely physical labor in
delivering the word (which can vary depending on natural disposition and
acquired gifts), but the earnestness and intensity of spirit that encompasses
the laborious efforts of the whole person. The cold and formal recitation or
reading (as some may do) of a well-composed speech does not truly reflect this
laboring in the word and doctrine. Their entire work and all their efforts in it
should be accompanied by constant prayer, that the gospel may run and be
glorified through their ministry, and that the word may prosper in the hearts
and lives of the people. The apostles affirmed that they would "devote
themselves continually to prayer and to the ministry of the word" (Acts 6:4).
Ministry of the word that is not accompanied by continual prayer for its success
is unlikely to receive great blessings. Just as the apostle called God as a
witness to his frequent mention of those to whom he preached the word in his
prayers (Romans 1:9-10), he also desired the prayers of others so that his work
and labor in the ministry might be prosperous and successful (Ephesians
6:18-19). For a minister to preach the word without constant prayer for its
success is likely to nurture and strengthen hidden atheism in his own heart, and
is very unlikely to produce holiness in the lives of others.

Thirdly, It is similarly required of them (to the extent that human frailty
permits) that in their personal lives, conduct, and behavior, especially in the
discharge of their ministerial duties, they give a true representation of both
the doctrine they preach and of the One in whose name they dispense it. The
Scripture declares and the nature of the matter itself makes evident the
meekness, humility, and zeal for God’s glory; the moderation, self-denial, and
willingness to bear the cross; the mortification of corrupt affections and
desires for earthly things; the contempt for the world; the kindness,
condescension, and patience towards all people; and the demonstration of
heavenly-mindedness that are required for this purpose. What can anyone
reasonably believe, but that those who preach Christ and the gospel to them
declare that their preaching has no other effect or purpose than what they
themselves exhibit and represent? There is a silent language in the ministry of
individuals, conveying that what they are and do is what the doctrine they
preach demands, and their hearers understand and are inclined to believe it.
Even the philosophers recognized that this would be the case with respect to
those who publicly taught philosophy, as reflected in the words of Themistius:
"If philosophers are found to be extravagant, avaricious, prone to flattery,
greedy for applause, deceitful, or self-seeking, it will not be ascribed to
their corrupted nature or internal vices, but to the philosophy they profess."
Hence, they are commanded to "show themselves in all respects to be a model of
good works" (Titus 2:7; 2 Thessalonians 3:9). Our apostle said to Timothy, "Set
an example for the believers in speech, in conduct, in love, in faith, and in
purity" (1 Timothy 4:12). This is the dignity, honor, and calling to which the
Lord Christ summons His ministers: that they should personally embody His graces
and the holiness of His doctrine to others. Those who have different intentions
and affections, whose aims lie elsewhere, will find themselves under the
influence of a significant error. I do not diminish the value of any external,
secular, or circumstantial advantages individuals may possess in this world, but
I do affirm that whatever they possess of that nature, if it does not enable
them to more effectively demonstrate the meekness, humility, self-denial, and
zeal of Christ, along with the holiness of the doctrine they teach or ought to
teach, it will not contribute significantly to their standing in the kingdom of
God.

Fourthly, It is also their responsibility to diligently adhere to the rule and
holy discipline established by the Lord Christ for the edification of the church
and its preservation in purity, holiness, and obedience. While many claim to be
willing to comply with this, attracted by the appearance of authority and power
that often accompanies it, I must emphasize that there is more to it than is
commonly understood. I believe few sensible and discerning individuals would
deny this.

These requirements, along with others of a similar nature, as well as all the
duties that support or are in any way necessary to them, are expected of all
ministers of the gospel, teachers, guides, and leaders of the church. They must
be constantly attended to with zeal for the glory of God and compassion for the
souls of humanity. I believe that most individuals who profess themselves to be
Christians would not generally deny this.

Without these things, which constitute the life and power of the ministry and
are essential for the purity and holiness of the church, it is morally
impossible for the majority of the people to avoid gradually descending into
ignorance, profanity, immorality, and various forms of unholiness.

There is nothing I desire more than for the current departure from evangelical
holiness, which is so evident in the world, to not be attributed, either wholly
or in part, to a lack of these qualities among this group of individuals. It is
my hope that it may not be due to qualifications, principles, and actions that
are directly contrary to what is required. If this is not the case, there is
still hope for putting a stop to its progression and even for healing and
recovery from it. However, I will examine what is readily observable, with the
following clarifications:

I do not intend to single out the ministry of any specific place, nation, age,
or time. Instead, I will speak generally about what has occurred and is
happening in the Christian world.

If indeed, upon examination, no one is found to be at fault or lacking in these
areas, then there is no harm in warning individuals about what to avoid.

Now, let us consider the following: Have all ministers faithfully preserved the
truth, doctrine, and mysteries of the gospel entrusted to them? Are there not
many among them who are woefully ignorant of the counsel of God revealed in the
gospel? Moreover, are there not many who neither have the desire nor the ability
to delve into the profound truths of Christ’s teachings and, as a result,
despise them? How can individuals fulfill their duty of preserving something
they never possessed, or for which they never pursued the necessary means? The
effects and consequences of this situation are evident. Multitudes perish due to
their lack of knowledge, and they persist in their sinful ways because they have
no one to instruct them otherwise, or at the very least, no one to teach them
using principles that are truly effective for their conversion and holiness.
They will die in their sins, but the responsibility for their souls will lie
with others, as they have been deprived of the causes, motives, and means of
attaining true gospel holiness. The widespread ignorance and lack of knowledge
among many priests in the Papacy is well known. In most cases, the rulers of the
church do not require anything more from them than the ability to read and
perform their public religious duties. A similar situation can be observed in
the Greek church and its various branches, where entire nations, despite
professing Christianity, have degenerated into lives of profanity and
immorality, no better than that of the heathens. It is possible that to some
extent, a similar state of affairs exists in other places as well. The truth is
that the ignorance of many who assume the role of ministry and their
unconscionable idleness after assuming such positions are the primary reasons
for the persistence of profanity and ungodliness among the people. If preaching
the gospel is the only effective and ordained means appointed by God to
transform people’s nature and reform their lives (denying this is tantamount to
renouncing Christianity), then it is futile to expect any restoration of the
beauty and glory of religion in the world unless provision is made for a
competent ministry to instruct the entire populace, in all their diverse
circumstances, with knowledge and understanding.

Furthermore, it is the responsibility of these individuals to preserve the truth
in its pure and uncorrupted form, for without diligent and effective
preservation, holiness cannot be maintained or upheld in the world. However, it
is evident that many among them have failed in this regard, as has been
partially illustrated in the preceding account of the apostasy from the doctrine
and truth of the gospel. They have contributed to its degradation, corruption,
and perversion, which continues even today. It is rare to find any doctrine that
genuinely promotes evangelical obedience that has not been despised or distorted
by some among them. Yet, this is not the main focus of our discussion here, as
it has already been addressed. Our present inquiry pertains to the love, care,
and zeal for the truth that are prominently required of them. Do they pray,
labor, and advocate with God and humanity for its preservation, recognizing it
as their primary concern? Or do many merely value it to the extent that their
own outward advantages are secured by it? There is a fault in this matter, and
it is due to the particular guilt of some that the world has become so
indifferent towards the essential truths of the gospel, leading many to slip
into atheism on a daily basis.

Moreover, these deficiencies cannot be compensated for by mere diligence in
their work. In fact, the lack thereof is the most evident of all the evils in
this regard. It is difficult to adequately express the laziness, negligence,
indifference, and apathy that many exhibit in carrying out their duties,
particularly in instructing others and applying the word of God to their hearts
and consciences. I will refrain from citing specific examples to avoid causing
offense, but the problem itself is undeniable, and its effects are apparent.
While some may prefer such matters to remain hidden, those who are aware of the
perilous state of countless souls may rightly voice their concerns.

How few, then, diligently and industriously devote themselves and their energies
to the ministry, driven by zeal for the glory of God and compassion for the
souls of humanity! How few truly take heed to themselves and their flocks, watch
and pray, and earnestly impress their message upon the consciences of their
hearers! Alas! Many possess only a superficial knowledge of saving truth, and
even less interest in sharing it with others because they themselves do not
experience its transforming power. Can souls be brought to obediently embrace
faith? Can the power and influence of sin and the world be cast down and
annihilated within them? Can gospel obedience be preserved in the lives of
individuals through such feeble and lackluster efforts as many content
themselves with? If this were the case, then conversion to God and the fruits of
holiness would be considered exceedingly easy tasks, and the ministry itself
would be of little consequence in the world. However, the Scriptures present a
different perspective on these matters. Despite the growth of certain opinions
that seek to make the entire work of Christianity so effortless and
accommodating as to be compatible with a negligent ministry, the resulting
outcome is undeniably detrimental. Therefore, we need not hesitate to declare
that coldness, lukewarmness, sloth, and negligence, particularly when
accompanied by ignorance and spiritual darkness concerning the fundamental
mysteries of the gospel, as well as a lack of concern in the minds and
affections regarding the significance, purpose, and aim of their work, among
those who are regarded as the public teachers of the church, in any time or
place, leave a wide door open for human desires to flood in and contribute to
the overwhelming deluge of apostasy from the power of godliness that currently
engulfs the world. The same was true of the church in the Old Testament, as God
repeatedly lamented through the prophets. Can anyone be so foolish as to believe
that the mere performance of priestly rituals in the Church of Rome, such as
reciting prescribed prayers at set times, hearing confessions, and granting
absolution, without any genuine labor in preaching the Word and teaching
doctrine, is a means to uphold the power of the Christian faith? On the
contrary, it is an effective means of plunging humanity into sin and
complacency. Changing the names of things does not alter their nature. Wherever
there is a neglect of the true work of the ministry, whether in substance or in
manner, the same consequences will follow. And nowhere will these consequences
be more disastrous than where people willingly embrace such neglect and despise
any contrary viewpoint, even going so far as to consider it a crime to be
dissatisfied with the soul-destroying sloth and negligence of these individuals.

Furthermore, although great relief could be found in holy and exemplary conduct
and behavior among those who are required by God’s ordinance to lead and guide
the people, it is evident in the world and widely acknowledged that many among
them openly display ambition, insatiable greed, pride, sensuality, hatred for
the virtuous, and associations with the worst of individuals, thus manifesting
the corrupt inclinations of their minds through notable acts of vice and folly.
If one were to consider the state and lives of the apostles and the early
preachers of the gospel, as well as their successors in the subsequent
centuries, not only in terms of their outward conditions of poverty and hardship
(which some may argue were a result of the prevailing circumstances of their
time), but also in terms of their humility, meekness, self-denial, contempt for
worldly things, zeal for God, and purity of life, which they not only taught but
exemplified themselves, and then compare it to the widespread opposition and
contradiction that many in the world openly demonstrate towards them and their
ways today, it becomes evident that either all those qualities were unnecessary
for the public interests of Christianity, or they have been greatly undermined
by the actions of some in the present time.

Therefore, it cannot be modestly denied that due to these and similar failures
among the spiritual leaders of the people, the majority of Christians have
either been led or allowed to gradually fall into the present state of apostasy.
When God, in His mercy, grants His people pastors who are truly devoted to His
heart and who nourish them with knowledge and understanding, when He revives and
increases a holy, humble, zealous, self-denying, and powerful ministry through a
greater outpouring of His Spirit from above, then, and only then, can we hope to
witness the restoration of our religion to its original glory and beauty.

Those who still believe that matters concerning the obedience of faith among
common Christian believers are as good as they have ever been, or as good as
they need to be, and who have no desire or interest in seeing improvement, can
continue in their complacency without troubling themselves with these concerns.
However, for those who cannot help but recognize that a departure from gospel
obedience has already begun in the world and has reached such a critical point
that it is on the verge of descending into idolatry or atheism, it is time for
them to consider under whose oversight this has occurred and to be stirred to
halt its progress before it is too late. It should not be expected or imagined
that the people will be restored from ungodliness and profanity, or to the holy
obedience demanded by the gospel, unless there is a transformative change in the
ministry. The word must be proclaimed in a way that is effective for this
purpose, and examples must be set that inspire others to follow. To believe that
this breach can be healed in any other way is to demonstrate the highest
contempt for the sacred office itself. Since this decline has happened under the
leadership of the current ministry and that of previous generations, it is
unlikely to be reversed under the same leadership. Therefore, it is necessary to
acknowledge that the world of professed Christians will only be restored to holy
obedience through the ministerial dispensation of the word. Any other means
would render the ministry altogether useless. Thus, the cure for the spiritual
lethargy that the world has fallen into lies in the renewal of a powerful
evangelical ministry, in the faithful discharge of the duties by those who are
called to it or hold its position, if there is to be any meaningful change in
this world.

* * *


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  CHAPTER 13: 11. CHAPTER 10.
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CHAPTER 10.

OTHER CAUSES AND OCCASIONS OF THE DECAY OF HOLINESS.

II. Many people are led into and encouraged in sinful and profane ways by
falsely associating justifying names and titles with their actions. They freely
indulge in their lusts and corrupt desires, relying on false claims to justify
their sinful behavior. This was a significant factor in the hardening of the
Jews in their wickedness and immoral lives. Whenever the prophets confronted
them about their sins and warned them of God’s impending judgments, they would
respond with a defiant cry, "We are the true descendants of Abraham, the only
chosen people of God." This was their way of dismissing the prophets’ message.
The prophet Jeremiah, in particular, faced this contention. In Chapter 7, he
conveyed the Lord’s message, urging the people to amend their ways and actions
in order to continue dwelling in their land. However, their defense was centered
around the temple of the Lord, using it as a shield against the prophet’s
exhortations. In response, the prophet sternly rebuked them, asking, "Will you
continue to engage in theft, murder, adultery, false oaths, and worship other
gods while standing in my house, which bears my name?" In essence, he challenged
them, saying, "Will you persist in your wickedness and find comfort in your
identity as a people associated with the temple and its worship?" A similar
situation occurred when John the Baptist called people to repentance. They
proudly claimed their status as children of Abraham, assuming that this entitled
them to all the privileges of the covenant, regardless of their personal
conduct. These examples clearly demonstrate that when churches or individuals
are on the brink of losing all their privileges and facing destruction due to
their sins, they are even more inclined to boast and rely on their outward
appearance as their sole source of confidence. If people could use this pretext
to justify their sins against the extraordinary prophetic ministry that sought
to challenge them and call them to personal holiness, how much more will they
attempt to shield themselves under its cover when they are taught to do so? When
individuals who have surrendered themselves to a vicious, sensual, and worldly
lifestyle, either succumbing to their own desires and temptations or never being
corrected from their inherent vices, discover that despite their true nature and
the judgment others would pass on them, they are still considered part of the
Christian church and enjoy all its outward privileges, it only serves to
increase their complacency in sin and weaken the effectiveness of any attempts
to reform them. Similarly, when others, who are not as deeply entangled in sin
and profanity, witness that they can partake in the external signs of God’s love
and favor even while indulging in the same excesses and debauchery as others, it
subtly diminishes their diligence in fulfilling their duties and makes them more
susceptible to temptation. After all, only a few are willing to strive for a
better life than they believe is necessary. Just as the church in Sardis,
although spiritually dead, clung to the appearance of being alive, it became the
primary factor in perpetuating its lifeless state.

Let us, therefore, reflect on how this has unfolded in the world. When these
things have been indiscriminately granted to all kinds of people, even to the
most wicked individuals on earth, it is evident that the name of the church and
the observance of its rituals would be employed to justify neglecting holiness
and even harboring contempt and hatred towards it. When these sacred names,
titles, and privileges, serving as tokens of God’s love and the benefits of
Christ’s mediation, are forced to follow after individuals as they engage in the
most sinful and offensive behaviors, what can possibly restrain their lustful
desires? If the church is indeed the exclusive object of God’s special love and
grace in the world, and if the primary purpose of administering its ordinances
is to confirm people’s claim to the benefits of Christ’s mediation, how can the
lusts of individuals be more accommodated than by applying these things to them
while they actively pursue their sinful desires? It may be assumed that Jesus
Christ has established obedience to the gospel as the unshakeable standard for
belonging to His church. In fact, it should not be a subject of debate among
those who acknowledge the truth of the gospel’s doctrine that obedience to its
precepts is the sole and necessary condition for partaking in its privileges.
Since everything required for our eternal salvation is encompassed within the
precepts of the gospel, individuals can have no external assurance of the
welfare of their souls other than what accompanies the church and its rites.
Consequently, when they discover how easily they can maintain an unassailable
claim to these privileges by merely conforming to outward forms or regulations,
allowing them to secure their entitlement even while leading the most immoral
lives to satisfy their desires, what other external means can possibly restrain
them? This was the mechanism through which Satan facilitated the widespread
apostasy from evangelical obedience that befell the Roman Catholic Church and
its various branches, members, and followers. Once countless individuals were
brought into the Christian profession, not due to a genuine conviction and
personal experience of its truth, power, holiness, and necessity for the present
peace and eternal well-being of their souls, but rather as a result of
conforming to the rulers of the nations and their own worldly interests, they
were easily settled within the church on lenient and undemanding terms.
Consequently, they swiftly dismissed any notion of the necessity of the holiness
required by the gospel. Assured that even if their lives were more depraved than
those of the pagans—engaging in all sorts of lewd, immoral, and wicked
behaviors, with a plethora of sins that can be named or should not be named
flourishing among them—they alone were considered the true church of Christ, and
could not be anything else. In light of this assurance, why should they bother
themselves with practices such as self-discipline, self-denial, purity of heart
and actions, and other unappealing duties? What reason is there to anticipate
the same level of obedience from those who enter into the Christian profession
on these terms, compared to those in the early days who embraced the truth out
of love for it, with a resolute determination to forsake all things rather than
renounce their faith or deviate from its commands?

Men were particularly entrenched in their complacency when they witnessed others
being condemned to damnation, both in this world through fiery persecution and
in the next through divine judgment, simply for not aligning with their supposed
identity as the "church." Such spectacles only served to reinforce their own
perceived happiness, as they believed they were safely exempt from present and
eternal fires on account of the ease with which they had gained their status.
Furthermore, to address any lingering doubts, they devised various means of
relief, such as confession, penance, the exchange and redemption of sins through
external acts of supposed piety or charitable deeds, and the convenient fallback
of purgatory for unresolved cases. With these provisions in place, the majority
of people bid farewell to the demands of gospel holiness, considering it
irrelevant to their own lives and not worth the trouble.

It is within these elements that the workings of profound wickedness, the hidden
mechanisms behind the extensive apostasy that occurred during the reign of the
Papacy, can be found. The gospel’s distinctive doctrine, encompassing its unique
nature, causes, motives, and objectives, had largely been lost. This was due to
a combination of widespread ignorance among some individuals and the destructive
errors propagated by those entrusted with its preservation. The detrimental
consequences of such a loss or corruption of the gospel’s core principles on the
vitality and efficacy of obedience are readily apparent. In some instances,
truth diminishes first within a church, subsequently leading to a decline in
holiness. Conversely, the rejection or hostility towards holiness can
precipitate the loss of truth. In either case, the rejection of one inevitably
leads to the decline of the other, as previously elucidated. This was the
lamentable outcome of that significant apostasy, where these intertwined
afflictions reinforced one another. The void created by the absence of truth was
filled by indiscriminately ascribing the name, titles, privileges, and promises
of the church to individuals of all kinds, even those persisting impenitently in
their sins. By doing so, an implicit assurance was extended to them that they
were in the state mandated by the Lord Christ, one that He accepts, approves,
and to which He has attached the gospel’s promises. When people are pronounced
to be in such a condition, why should they expend any effort or incur any cost
to effect a change or improvement? In general, they are overly enamored with
their desires, transgressions, and indulgences to willingly part with them,
unless they perceive a greater necessity for doing so than what their current
condition allows. To further reinforce their sense of security, they were taught
that the mere administration of the church’s sacraments, irrespective of their
inner disposition, automatically conferred all the grace symbolized by those
sacraments. In particular, they were led to believe that anyone, regardless of
the wickedness pervading their heart and life, could partake of the flesh and
blood of Jesus Christ (at least by concomitancy), which Christ Himself has
assured us grants eternal life. Through various other means too numerous to
enumerate, these flagrant sinners were assured of immortality and glory based on
their purported affiliation with the church and its privileges. To further
enhance their satisfaction and strengthen their sense of security, they
discovered that hell and destruction were exclusively reserved for those outside
the church. They clung to a maxim of supposed truth, albeit falsely applied for
their benefit, which asserted that salvation could only be found within the
church—of which they were members. They also embraced the notion, albeit less
truthful, that the church resembled Noah’s ark, ensuring the salvation of all
who resided within its confines while dooming those outside it to drown. These
and similar affirmations served to encourage them. Moreover, they witnessed
these declarations being demonstrated in reality. Whenever they encountered
individuals who did not belong to their church and refused to conform, even if
these individuals were clearly more righteous in their conduct and lifestyle,
they saw them cursed, condemned to hell, imprisoned, and consumed by flames
under the authority of the church. Consequently, they were completely satisfied
that there was no fear of danger or trouble, in this world or the next, except
in not being a part of the church—an offense they were determined to avoid,
given how easily they could conform. It is always true that while persecutions
and the sufferings endured by God’s saints can serve to magnify the grace of
some and bolster the faith of those who genuinely believe, they also contribute
greatly to the obstinacy and unrepentance of wicked individuals in their sinful
ways. No invention is more detrimental to the glory of the gospel than when
professed Christians persecute, harm, and destroy others who profess the same
Christian faith, especially when these others visibly excel in a holy and
fruitful manner of life but happen to differ in certain beliefs. For what can
provide greater security in one’s impiety than persuading oneself that,
according to the gospel’s standards, they are justified in their actions more
than those who surpass them in all moral duties? It is certainly not an accurate
portrayal of Christianity for blasphemers, drunkards, profane individuals, and
the impure to persecute those who, for the sake of their religious convictions,
demonstrate visible piety, sobriety, temperance, prayerfulness, and good deeds.

However, these privileges and affirmations did not always serve as impenetrable
shields for sinners. Every now and then, arrows of conviction would pierce
through their minds and consciences, causing significant unease and trouble.
Whether through a glimmer of truth from the gospel, the voice of conscience,
fear, or the anticipation of divine judgments, certain occasions would arise
that unsettled them inwardly and went beyond what the aforementioned advantages
could assuage. These moments had the potential to awaken them from their state
of security and prompt them to inquire about what God truly required from them.
It was during such times that the additional aids and remedies mentioned earlier
were discovered and presented to them. "If you find yourself still unsatisfied
with your general participation in the church’s benefits, if sin continues to
trouble you, then you must resort to confession, penances, and works of
redemption, along with other approved methods and remedies for troubled souls.
But if anyone’s conscience remains stubborn and unyielding even after these
soothing treatments, and the wound refuses to heal, rest assured that everything
lacking will be fully resolved and secured in purgatory, where no soul has ever
been lost."

Through such means and others like them, the majority of humanity became
completely indifferent to the pursuit of gospel holiness. They neither
comprehended it, felt any necessity for it, nor had any inclination towards it.
Eventually, a distorted form of blind devotion, filled with various
superstitions, took its place and was mistakenly regarded as true holiness.
Consequently, the world became immersed in ignorance, profanity, and all sorts
of wicked behavior, while the true message of Christ and the gospel was nearly
lost among humanity under the banner of the church and its privileges. This
pattern will continue wherever these same principles prevail to varying degrees.
If it were not for certain restraints that influence people’s minds, it would be
impossible for so many self-professed Christians to surpass heathens and
followers of other religions in wickedness in their lives and conduct. The
commands of the gospel are inherently holy, its promises are magnificent, and
its threats are profoundly severe. Yet, under the guise of professing adherence
to all these, many individuals live lives that are even worse than those who are
ignorant of the holy standard, the promises, and the eternal consequences upon
which the highest state of blessedness and deepest misery for our human nature
depend. To entertain the notion that the gospel in any way supports or condones
such a mindset is to show the utmost disrespect and contempt towards it. This
outcome is primarily a result of the misapplication of outward symbols of God’s
favor and assurances of eternal bliss to individuals living in a state of sin,
by those who claim to have been entrusted with their administration by Jesus
Christ. It is unrealistic to expect a return to a way of life that aligns with
the principles of the gospel among Christians until the church establishes
proper order, ensuring that no one can delude themselves into thinking they
possess a supposed entitlement to the promises and privileges of the gospel
while living in open disobedience to its precepts. As long as everything is
jumbled together indiscriminately, and being labeled a Christian requires
nothing more than being born in a particular place or belonging to a certain
nation, as long as there is no requirement of submission to and compliance with
all its commandments, we must resign ourselves to enduring the consequences of
the widespread departure from the truth that plagues the world.

III. Significant examples of individuals in positions of prominence surrendering
themselves to a bold pursuit of sin have played a pivotal role in the
advancement and intensification of this apostasy throughout the later centuries
of the church. This influence has been particularly pronounced when these
individuals profess to be religious leaders. The scandalous and immoral lives
led by many popes and high-ranking prelates of the Roman Catholic Church, for
instance, have driven numerous individuals into the depths of atheism and
provided validation for a carefree, indulgent, and sensual lifestyle. The impact
of such behavior is incomprehensible, as an entire generation of self-proclaimed
Christians can swiftly be corrupted and debased by the example set by a person
who holds a prominent religious role, acting as the figurehead of publicly
practiced faith and bearing the ultimate responsibility for its guidance, as is
the case in various regions under the Papacy. When an individual in a position
of leadership, whose conduct is highly visible due to the eminence of their
office, exhibits vanity in speech, profanity in their beliefs, sensuality in
their way of life, and negligence in the performance of their duties, failing to
rebuke open sin but rather deriving pleasure from those who engage in it, it is
astounding how quickly an entire era or generation of professed Christians can
be influenced, corrupted, and morally debased. For what can be expected of a
household when its stewards resemble the wicked servant described in Matthew
24:48-51? As individuals are consistently admonished not to be wiser than their
teachers but rather to obediently follow their guidance, they generally fail to
perceive any reason why they should conduct themselves better than their leaders
or venture down a different path than the one they have paved. When the sons of
Eli, who succeeded him as high priests and directly assumed the priestly office,
set an openly profane and immoral example before the people, the entire nation
quickly became so corrupted that God’s judgments, including the initial
captivity of the land, followed soon thereafter. Presently, the world is so
impetuous and headstrong in its pursuit of sin that even the best examples are
incapable of partially curbing the torrents of immorality. However, when
encouragement is provided to individuals by prominent examples of sin, which
helps alleviate the remaining restraints of fear, shame, and reputation, their
audacity in sinning escalates to an excessive and uncontrollable level of
outrage. Thus, the defection from holiness, which we lament, has been greatly
fostered in every era, as few, if any, periods have lacked an abundance of such
examples. In truth, the initial visible decline of Christianity coincided with
and was caused by the evident pride, ambition, strife, contention, and
conformity to the world that pervaded the minds and tarnished the lives of the
majority of prelates and prominent church leaders following its alliance with
the Roman Empire. Men sought to secure a stake in religious benefits or at the
very least, a representation of them, by endowing power, wealth, and honor upon
individuals who were no better than themselves but had acquired the name and
title of "clergy" or "guides of the church." They endlessly contended over these
matters, which brought shame upon the Christian faith and resulted in the
ultimate loss of its genuine power and virtue for the majority. In subsequent
ages, as conditions deteriorated, the immoral and wicked lives of popes,
prelates, and others, who gained notoriety for their power and prestige,
gradually led to a public conformity with their vices, whenever circumstances
and capability coincided. Therefore, wherever individuals fall within the sphere
of the church’s ministry or are elevated to positions of eminence and dignity as
guides of the church, irrespective of the principles on which they have been
raised, if they do not surpass others in visibly exemplary holiness or if they
are not blameless in a godly conduct that genuinely reflects the grace of the
gospel—such as humility, meekness, detachment from worldly pursuits and sensual
pleasures, and zeal and diligence in the dispensation of the word—then the
apostasy from the true power and holiness of the gospel will inevitably persist
and be furthered. It is imperative that those in leadership positions within the
church exemplify the transformative power of the gospel through their lives, for
their actions have a profound impact on the spiritual well-being and moral
direction of the entire community. Only when leaders strive for personal
holiness and faithfully discharge their responsibilities will there be a
restoration of genuine devotion to the gospel and a rejection of the prevailing
apostasy.

IV. This apostasy has been greatly influenced by persecution. I am not referring
to the persecution suffered by sincere and steadfast followers of Christianity
at the hands of its avowed enemies, based on their profession of the faith. Such
persecution is far from being a cause or occasion for a departure from the
holiness of the gospel. On the contrary, it has been the distinctive glory of
our religion and a significant means of its growth. This applies to the overall
doctrine of the gospel as well as to specific aspects of it. In its early days,
Christian religion exhibited its splendor in the face of universal opposition
from the world, not only maintaining its position but also flourishing amidst
the most severe persecutions until it accomplished the glorious conquest it was
intended for. These persecutions not only ensured the survival and expansion of
Christianity but also played a role in preserving its purity and manifesting its
power in the hearts and lives of its adherents. The church never ultimately lost
either truth or holiness due to violent persecution by its acknowledged enemies.
However, I am not referring to the outrages committed against the flock of
Christ by wolves disguised as sheep; rather, I am referring to the persecution
among professing Christians themselves, concerning differences in their
understanding of spiritual matters and the practice of divine worship. This form
of persecution, particularly prevalent in later ages, raises doubts as to
whether more blood has been shed, families ruined, and nations devastated by
those who professed the same religion in general, than by all the Pagans in the
world since its inception. Anyone who impartially reads the Gospel cannot fathom
how such things could ever occur among those who claim to embrace it as their
rule and guide in any measure. The entire purpose and all the principles of the
Gospel are so explicitly opposed to any such practices that it would be
inconceivable for anyone not to have learned the contrary from the consequences,
without having renounced the Gospel itself beforehand. Yet, as time passed, such
occurrences did happen, causing irreparable scandal and harm to the Christian
religion. This was foretold, for the primary intention of the book of Revelation
is to prophesy and depict a state of apostasy in which the prevailing external
power within the church would persecute, destroy, and kill those who refused to
conform to the apostasy. For this reason, that state is referred to as Babylon,
along with its idolatry. We all know how this unfolded under the power and
influence of the Roman Catholic Church. Furthermore, it is worth noting that
after the downfall of Babylon, it is said, "In her was found the blood of
prophets, and of saints, and of all that were slain upon the earth," which
pertains to the gospel and its profession. Thus, anyone who commits violence
against the lives of others solely because of their profession of the gospel and
the religion of Christ, regardless of their pretext, aligns themselves with that
apostate state that will be destroyed. Our Lord Jesus Christ came to restore the
love of God that had departed from our human nature, along with the love for and
among mankind that was originally required by the law of creation. He elevated
this love to a higher level of worth and excellence by adding new motives,
duties, and goals to it. He came to save lives, not to destroy them—to deliver
people from a state of enmity and mutual hatred and usher them into a state of
peace and love. Can any sensible person believe that harming, imprisoning,
fining, banishing, killing, and destroying individuals solely because they
believe in Christ and worship Him in the manner they are firmly convinced they
should is a proper representation of Christ’s purpose? On the contrary, it is
evident that such practices obscure the glory of His mission, obscuring the
primary attractive qualities of the gospel and teaching the world a distorted
version of Christianity that is fierce, cruel, oppressive, vindictive, and
bloody, completely contrary to its true essence. There is no more effective way
to divert people’s attention from one of the main purposes of Christ’s
mediation, which is to turn them to the true gospel, than for those who profess
to follow Christian religion to persecute others of the same faith simply
because of their beliefs, and to claim that such persecution is a duty of their
religion. Therefore, when the majority of people are persuaded, based on what
they hear and see, that this is the true religion—namely, to persecute others in
various ways and eventually destroy those who profess the same faith but differ
from them on certain matters—they have indeed lost the true gospel and all the
benefits that accompany it.

Moreover, any religion that does not reflect the spirit, virtues, and character
of its author cannot be aligned with the gospel; rather, it signifies a
significant deviation from it. In fact, engaging in external coercion and
persecution appears more akin to the practices of Mohammed and Antichrist than
to the example set by our Lord Jesus Christ. This approach infects people’s
minds with false notions and misconceptions about the essence of Christian
religion, leading them astray from its true glory and power. It has been
extensively demonstrated elsewhere how fundamentally contrary this practice is
to the clear principles and ultimate goals of the gospel. Whenever such forms of
persecution prevail among Christians, there remains no semblance or trace of
genuine Christianity among people. The essential qualities of love, charity,
peace, meekness, humility, mercy, compassion, and kindness that are inherent to
Christian religion are utterly disregarded, giving way instead to anger, strife,
vengeance, baseless accusations, disorder, violence, and every form of evil.
Therefore, when this course of action has been adopted and maintained in various
parts of the world, as it continues to be, it is inevitable that the majority of
individuals will be profoundly misguided about the truth of religion. For any
profession of faith that aligns with such practices is in no way guided by the
teachings of the gospel. Consequently, when people’s minds are shaped by this
approach, they become ill-suited for the fulfillment of any other evangelical
duties. Although some may claim certain benefits and advantages for the truth
through this means in a few isolated cases, it is impossible to deny that it has
served a thousandfold more to promote falsehood. No purported advantage of truth
can outweigh the corruption of Christian morality that has been introduced and
endorsed through such practices.

V. The lack of vigilance against the infiltration of national vices and
prevailing sins of any given era has effectively contributed to a departure from
evangelical holiness among the majority of Christians. Certain vices, crimes, or
sins tend to be more prevalent in specific nations (without delving into the
reasons for this phenomenon), and as a result, they abound within those
societies. The power these vices hold over people’s minds and their ease of
imposition are evident. Individuals are constantly surrounded by them in their
daily lives, and their commonness diminishes the sense of guilt associated with
them. Behaviors that would be considered severe moral transgressions in one
nation are casually overlooked in another due to the influence of custom.
Therefore, the progress of the gospel within a particular nation can be measured
by its success in confronting these well-known national sins. If these sins are
not, to some extent, subdued by the gospel, if people’s minds are not turned
away from them and made vigilant against them, if the true guilt of these sins
is not exposed without the veneer or camouflage provided by their commonplace
acceptance, then any profession of adherence to the gospel is in vain and serves
no purpose. The apostle Paul acknowledged the prevalence of national sins among
the Cretans when he said, "One of themselves, a prophet of their own, said,
’Cretans are always liars, evil beasts, lazy gluttons.’ This testimony is true.
Therefore, rebuke them sharply, that they may be sound in the faith" (Titus
1:12-13). Regardless of their profession of faith, if they were not delivered by
the gospel from the grip and practice of these deeply ingrained national sins,
to which they were naturally inclined, they would not remain steadfast in their
faith nor bear the fruit of obedience for long. Similarly, among the Jews, there
existed a distinct type of stubbornness and obstinacy surpassing that of any
other nation on earth, a characteristic evil that God lamented throughout their
successive generations and that continues to define them to this day. Hence,
King Josiah was highly esteemed for having a tender heart (2 Chronicles 34:27).
He resisted the prevalent sin of his people, which, in fact, encompassed all
other forms of evil. To find someone with a tender heart among the Jews was a
rarity. And we can clearly observe (as it is easily demonstrable) that the
significant departure from true faith and practice among nations that have
embraced Christianity consists of a regression into the customs, manners,
attitudes, and ways of life that prevailed among them before the introduction of
Christianity. If we disregard the outward profession and mere formalities of
worship, the majority of people in most nations live as they did in the past,
and indulge greatly in the same vices that were prevalent during their pagan
times. This serves as compelling evidence that the power of the gospel truth has
been lost among them, for its efficacy lies in transforming the inherent vices
of human nature and rectifying the evils to which people were most accustomed,
as the prophet Isaiah eloquently declares (Isaiah 11:6-9). For instance,
sensuality of life, characterized by excessive eating and drinking and its
associated consequences, has long been regarded as a prominent sin in this
nation. Recently, this has been accompanied by a preoccupation with vanity in
clothing, adopting foolish, frivolous, and lascivious styles and attitudes, as
well as an immodest boldness in conversation among both men and women. These
corruptions, influenced by neighboring nations and interwoven with our own
traditions, have borne the fruit of vanity and pride in abundance. It is a clear
indication of a degenerate society when people are inclined to embrace the vices
of other nations but disregard their virtues, even if they excel in any
particular aspect. Thus, the lust of the eyes and the pride of life join forces
with the lust of the flesh, forming a complete antithesis to God in the world we
inhabit. Some individuals may restrain these tendencies due to the dominance of
other vices such as greed and a strong desire or ambition to amass wealth for
their families and establish a lasting reputation among fellow human beings.
However, this is simply another manifestation of the same sin, as it stems from
the same root desire for self-exaltation, which can be traced back to the
builders of Babel and their pursuit of "making unto themselves a name" (Genesis
11:4).

Now, when sins are so deeply ingrained in the fabric of a nation and are
commonly practiced, it becomes easier for individuals to protect themselves from
a raging epidemic than to remain untainted by their influence to some degree. It
is almost indescribable how effectively these sins insinuate themselves into the
minds and lives of people. They surround individuals from every side with
temptations and occasions for indulging in them, presenting themselves with
enticing justifications. The only safeguard against them is to be fully equipped
with "the whole armor of God," a matter that few truly understand or earnestly
pursue. Without such protection, it is impossible for individuals to withstand
and prevail against the collective alliance of a nation in sin. Those who refuse
to align themselves with such sinful practices or in matters where an entire
population may consent to wrongdoing must be willing to be "signs and wonders,"
subjected to disdain and even ridicule (Isaiah 8:11-12; Isaiah 8:18).
Nevertheless, it is evident that these national sins openly and visibly promote
the general apostasy we are addressing.

Some individuals are ensnared by these sins due to a corrupt upbringing, while
others are lured into them through laziness, negligence, and a false sense of
security. The commonness of these sins causes some to lose a sense of their
guilt, while others succumb to the arguments put forth for their justification
or mitigation. In one way or another, multitudes of people from all walks of
life are led astray from obediently following the gospel. Consequently,
Christianity, in terms of customs, behaviors, vanities, vices, and ways of life,
has sunk down into heathenism. Prevailing national sins have overwhelmed its
transformative power, leaving only a superficial semblance of the faith in the
world. In such a state, the life, essence, and genuine benefits of the gospel
are abandoned. The gospel’s purpose is not merely to transition people in their
outward profession from "dumb idols to serve the living God," or to change the
external form and state of religion, as some Roman missionaries have done in
converting indigenous people by replacing their old idols with new images and
substituting new saints for their former deities. Rather, its aim is to turn
individuals away from "all ungodliness and worldly lusts, to live soberly,
righteously, and godly in this present world." When this transformation does not
occur, it suggests that either the gospel never truly took hold among people or
they have departed from it. Furthermore, when individuals profess a religious
faith and reject and condemn national vanities, vices, and customs, the public
endorsement of these sinful practices leads to numerous individual apostasies
every day. This is a primary reason why the Protestant faith has been on the
verge of extinction in certain neighboring nations, as they are unable to
withstand the national vanities and vices that receive public endorsement,
ultimately leading them to renounce the religion that condemns such practices. I
consider this to be the main cause of the widespread departure from evangelical
holiness that prevails in most nations. The gospel enters a nation like a
wilderness or forest filled with wood, thorns, and briars, as the soil itself is
naturally inclined to produce. It cuts down these impediments to the ground and
replaces them with good and noble plants, transforming the barren wilderness
into a fruitful field for a time. However, without continual care and
cultivation, the earth naturally gives rise to the weeds and briers that are
inherent to it. These rapidly sprout and suffocate the other plants and useful
herbs, causing the once fruitful field to revert to a wilderness. All that is
required for this apostasy to occur is for national vices, momentarily
suppressed by the power of the Word, to overrun the majority of the population,
resulting in the suffocation and suppression of the graces of the gospel. The
national sins, allowed to flourish unchecked, ultimately strangle the growth of
these graces, leading to a widespread apostasy. It is crucial, therefore, for
individuals and society as a whole to remain vigilant against the insidious
influence of national vices and prevailing sins. This requires a concerted
effort to uproot and reject these sinful practices, promoting a culture of
righteousness and holiness that aligns with the teachings of the gospel. Only
through such watchfulness and steadfast adherence to the principles of the faith
can the tide of apostasy be stemmed, and the transformative power of the gospel
restored in the hearts and lives of people.

Mistaken notions regarding the beauty and glory of the Christian religion have
played a significant role in the apostasy from its power and holiness. It has
always been acknowledged that Christianity should possess a certain glory that
would attract and inspire awe in people. This is true, provided that those
individuals possess the ability to perceive and accurately judge that glory. To
cater to this human inclination, religion was outwardly depicted and symbolized
among the Jews. The apostle Paul affirms that the worship of God in the
administration of the gospel is truly glorious, surpassing that of the law.
Christian religion, in and of itself, is genuinely honorable and encompasses
everything that God and enlightened reason deem as such. However, grievous
errors have arisen concerning the true understanding and perception of this
glory and honor inherent to religion. Its essence primarily lies in the
magnificent internal work of the Holy Spirit, who renews our nature, transforms
us into the image of God, and produces the fruits of His grace in righteousness
and genuine holiness. It manifests in a meek, humble, gracious manner of living
and the faithful performance of all duties in accordance with the divine
standard. Unfortunately, few possess the discernment to recognize the beauty,
glory, and honor in these aspects. Consequently, where these qualities go
unnoticed, the gospel is inevitably scorned and forsaken, replaced by something
else. This misconception has greatly contributed to the widespread apostasy and
remains a powerful force that keeps multitudes ensnared in its grip even in the
present day.

Due to a loss of spiritual enlightenment and a neglect of God’s grace, the
leaders of the church had reached a point where they themselves could no longer
perceive the true glory in the essential aspects of the religion taught in the
gospel. This remains the case for the majority even today. Consequently, any
profession of faith in these aspects is commonly regarded as hypocritical and
superstitious, and is thus despised. In fact, there is nothing more scorned in
the world than the possession and declaration of those ways that are truly, if
not exclusively, noble. Since the leaders of the church had lost sight of these
truths, it was not to be expected that they would be instrumental in opening the
eyes of others or diligent in teaching them how to seek after that which they
themselves did not discern.

They were fully convinced that these things held no inherent splendor in the
eyes of the general populace, whom they deemed it wise to accommodate their
religious notions to. Just as the Jews failed to see any beauty in the spiritual
power of Christianity when they rejected Christ because it did not align with
their expectations, so too men naturally struggle to perceive the glory of
religion. It was deemed their responsibility to present and portray religion as
truly glorious and honorable in the eyes of people. However, instead of aligning
their judgments with those of God, Jesus Christ, and the Holy Spirit as revealed
in Scripture, they conformed to the carnal understandings of those with whom
they interacted, which also suited their own preferences. Thus, they did not
conceive or expect that the true glory of religion resided in a humble and holy
ministry within the church, characterized by diligent service and marked by the
graces and gifts of the Spirit. They did not perceive that worship ought to be
simple, unadorned, and spiritual, deriving its vitality and excellence from the
invisible and efficacious workings of the Holy Spirit. They did not grasp that
meekness, self-denial, the mortification of sin, and the fruits of righteousness
arising from the grace of the Holy Spirit constituted the essence of glory. The
world, on the contrary, generally assumes the direct opposite of all these
qualities to be honorable and glorious. It craves religious practices that exude
a sense of grandeur and sophistication, a form of worship adorned with outward
ornaments and modes that appeal to the senses while also satisfying both lust
and conscience. Consequently, as the power of religion dwindled into an empty
and superficial form, the supposed glory of Christianity in the world manifested
itself in three distinct ways:

(1.) The first manifestation of the supposed glory of Christianity was through
the secular splendor and extravagance displayed by the leaders of the church.
This was intended to inspire reverence towards their positions and authority,
without which religion itself would be disregarded. It is understandable how,
through this pursuit, their minds became detached from a proper consideration of
the truly honorable aspects of their roles. Neglecting these essential elements
would inevitably lead to the loss of the power of religion among the majority.
Once they had secured the honor, respect, and reverence they deemed necessary
for the glory of religion, and found it to be in line with their personal
desires and objectives, there was little incentive for them to trouble
themselves with the demanding duties of exemplary self-denial, mortification of
the flesh, and diligent labor in the ministry. After all, everything they sought
or needed had already been prepared for them. The corrupting influence of this
approach to leadership has been discussed previously.

(2.) The second manifestation of the supposed glory of Christianity was in the
form of a pompous and ceremonial worship. It began with a pretense of solemnity
and eventually devolved into plain superstition and idolatry. As a result,
people’s minds were diverted and distracted from pursuing the genuine spiritual
exercise of the graces and gifts of the Holy Spirit, which constitute the true
beauty of evangelical holiness.

(3.) The third manifestation of the supposed glory of Christianity was evident
in grand displays of magnificence and generosity, through which the clergy
amassed wealth and appeased the consciences of people engaged in sinful or
unholy practices. Once the world became convinced that these things constituted
the beauty and glory of religion, and found them to be in perfect alignment with
their own sinful desires and ignorance, true holiness and obedience as required
by the gospel were increasingly neglected and scorned. Moreover, the extent of
wicked and scandalous behavior that emerged from these principles, including
pride, ambition, divisions, and contentions among the leaders of the church, is
indescribable. A significant portion of ecclesiastical history became occupied
with fierce disputes and quarrels concerning preeminence, dignities, privileges,
and jurisdiction among the prelates. Even wise and sober observers among the
heathens recognized this evil within Christian circles, perceiving it as a
debasement and corruption of their religion. Ammianus Marcellinus provides an
account of such wickedness in his description of the bloody and scandalous
conflict between Damasus and Ursicinus over who would become the bishop of Rome
(lib. 27 cap. 6).

VII. Throughout these periods, Satan, ever watchful for his own opportunities
and advantages, was not absent; and those who do not perceive his workings even
in the present time are completely ignorant of his strategies. It is impossible
for the glory of the gospel to diminish in any age, time, or place without his
involvement. He is the chief instigator and leader of every apostasy from God.
It was in apostasy that he commenced his work in this world, and he will
continue to promote it until its completion. Just as he exerted all his power
and cunning against the Head of the church, displaying his utmost pride and
malice against God, he is not discouraged from pursuing the same objective
against the entire church. The path outlined here has been the primary route he
has taken, for from the very beginning of Christianity, he sought to intertwine
himself with all the sinful desires of humanity in order to incite and effect a
departure from the power and purity of the gospel. He waged his attack in both
his capacities, resembling a lion and a serpent. As a lion, he instigated,
acted, and animated all the brutal persecutions by which the Jews and the pagan
world sought to annihilate the Christian faith for three hundred years. Yet, his
success in this endeavor was commensurate with his defeat in his attempt against
the Head of the church and will always be so, owing to the victory achieved by
the Lord Christ in the same type of conflict. Once the power of the devil and
the world had been fully broken and subdued by Christ, they would never
ultimately prevail against his followers. Satan, in alliance with the world, may
create a tumultuous uproar like a roaring lion, scattering the churches of
Christ for a time, but he will never triumph in destroying the church through
these means. And even if, at times, he succeeds in temporarily expelling the
gospel from a place or country through national devastations, it will ultimately
work to his disadvantage and the advantage of the gospel in general and in other
places. Therefore, let no one fear his bloody fury when it comes to the cause of
Christ and the spread of the gospel in the world. Just as he was conquered and
triumphed over at the cross of Christ, he will ultimately be defeated in all his
attempts. Blessed and fortunate are those whose blood and temporal ruin break
his power at any time. This was evident in his initial attempt against the
Christian religion, where, through the efficacy of Christ’s grace and the
steadfastness of countless holy souls, he was overcome until he was cast out of
the havens of the world and his rage was quelled. However, during this time when
the enemy of the church raged as a lion and raised storms of persecution that
many Christians were prepared to endure, he also secretly worked as a serpent.
He gradually infected the minds of many with ambition, worldliness,
superstition, and a neglect of the power and simplicity of the gospel. The
apostle attests to his work as a serpent in 2 Corinthians 11:2-3, where he
disguises himself as an angel of light, enticing people away from the gospel by
suggesting greater piety or devotion, or by introducing outward practices beyond
what the gospel requires. This was evident even in the days of the apostles, as
referred to as the "mystery of iniquity" in 2 Thessalonians 2:7. Satan worked
secretly, employing insidious methods to draw people away from evangelical truth
and holiness, sowing the seeds of ambition and superstition that eventually
spread throughout the visible church. He was the driving force behind the
gradual apostasy that occurred in the following ages. Though those who were
involved in the apostasy were largely unaware of the overall design, they
contributed to its growth by adding various elements to it opportunistically.
But Satan himself had devised and carried out the plan from the beginning.
Hence, it was called the "mystery of iniquity" due to the unfathomable methods
or depths of Satan, wherein those who served his purpose were often ignorant of
their own actions, despite being sufficiently warned in Scripture of his
intentions and the future events. Therefore, after being unsuccessful in his
attempts through outward force and persecution (as he always will be), he turned
to exploit the darkness, ignorance, errors, ambition, and lusts of men to
gradually draw them away from the truth and holiness of the gospel. He did not
cease until Christian religion came to be seen primarily, if not solely, as
comprised of the things that were introduced into it through his craft and human
desires. He pursued this work almost unnoticed, until the majority of those who
professed Christianity were given over to the power of sensual lusts on one hand
or brought under the sway of superstition on the other. All of this he attempted
and, to a large extent, accomplished by his own accord. However, after people
willingly surrendered themselves to his delusions, rejecting the truth and
holiness of the gospel out of their love for and delight in them, God, in His
righteous judgment, gave them up to be infatuated by Satan and hardened for
their eternal ruin. This is expressed by the apostle in 2 Thessalonians 2:11-12
: "Therefore God sends them a strong delusion, so that they may believe what is
false, in order that all may be condemned who did not believe the truth but had
pleasure in unrighteousness." Thus, the apostasy was completed under the Papacy,
and through the same cunning tactics, Satan continues to work among us and
deceive people for the same ends and purposes. Satan, in his relentless pursuit,
seeks to lead individuals and even entire nations astray from the truth and
power of the gospel. His tactics remain consistent throughout history, employing
a combination of worldly allurements, false doctrines, and spiritual delusions
to draw people away from genuine faith and obedience. It is crucial, therefore,
for believers to be vigilant, discerning his schemes, and standing firm in the
truth of God’s Word. By relying on the power of Christ, who has already defeated
the enemy, and being led by the Holy Spirit, we can resist the deceitful schemes
of Satan and hold fast to the beauty and glory of the true Christian faith. In
doing so, we thwart his attempts to promote apostasy and ensure that the gospel
shines forth with its transformative power and holiness in the world.

VIII. Furthermore, among the factors contributing to the current decline of
holiness and the influence of Christianity in the world, we must acknowledge the
scandal caused by, or rightly taken at, those who have professed unwavering
obedience to the teachings of the gospel. It is not difficult to find prominent
examples of such occurrences, as they are abundant and evident. I do not refer
to offenses that some individuals maliciously pursue or baselessly create, but
rather to those that are genuinely committed and readily observable by people
from all walks of life. I will mention only two of these instances, as they are
the most prominent and far-reaching. And so, —

Offense has been taken at the divisions that have occurred among them, and
continue to do so, along with the contentious manner in which they have been
handled. The Lord Christ has declared and commanded that the mutual love among
his disciples should serve as a profound testimony to the truth of his teachings
and the authenticity of their obedience. He has also enjoined them to be united
in heart, mind, and affection, praying that they may be so. His commands and
instructions in this regard are well known to those acquainted with the gospel,
and thus need not be repeated or emphasized here. The blessed outcomes and
fruits of unity were evident among the early followers of the gospel, and their
love for one another provided a compelling argument for the truth,
effectiveness, and holiness of the doctrine they professed. For where unity and
love prevail, there is peace, order, and a readiness to do good works for the
benefit of humanity. Conversely, the absence of unity and love leads to strife,
envy, confusion, disorder, and all manner of evil deeds. It is true that certain
divisions occurred among the early Christians, but they were swiftly resolved
through the apostolic authority and the prevailing love among them. However, as
time went on, matters deteriorated, and the initial deviation of Christianity
became evident in the strifes, divisions, and contentions among its adherents,
particularly among their leaders. These divisions eventually escalated to
extreme levels and were driven by a spirit of pride, ambition, envy, and malice,
to the extent that even the pagans took pleasure in their conflicts. They
observed that there was no group more prone to and entrenched in strife than the
Christians of those days. Yet, once one party gained power and seized the sword
of force and violence from the pagans, which had been tainted with the blood of
holy martyrs, they began to persecute one another in the pursuit of their
divisions. Carnal individuals, having tasted the sweetness and advantages of
such persecution as it gratified their envy, malice, and ambition, and seemingly
secured their earthly interests, refused to let it go. This continued until it
became the cornerstone of many people’s religious practice. It was only due to
God’s immeasurable care and mercy that the gospel did not become abhorrent to
all humanity. For who, lacking the light and grace that could shield them from
the influence of such temptation, could witness the fierce, devouring, and
bloody contentions among its followers solely on its own account, and not assume
that the gospel itself was born out of a spirit of malice, strife, and disorder?
Nevertheless, the truth and faithfulness of God preserved it against all
opposition, even in the face of treacheries perpetrated by its supposed allies.
This was evident in the early times when the initial substantial hindrance to
the advancement of the gospel arose, and it became a significant factor in
corrupting the conduct of many individuals, instilling within them a disposition
that stood in direct opposition to the teachings of the gospel. The differences
that arose among the first reformers, along with their unfavorable handling,
constituted the primary obstacle that impeded the universal success of their
work. Is it not much different among the strictest types of believers today? Do
some not appear to aim solely at multiplying and divisions, finding delight in
living and arguing amidst the flames of discord? There is no difference of
opinion in matters of religion, however small, that these individuals do not
consider sufficient grounds for perpetual quarrels and contentions. Such ways
and actions give scandal to the world, which is inclined towards apostasy and
actively seeks occasions or justifications for it. These things are not done in
secret. Those who are unaware of the inward power and virtue of the religion
professed by such individuals, upon witnessing these disorders, become truly
estranged from all the good that they profess. Not only that, they use it as
justification for their own immorality and profanity, considering themselves in
a better state than these quarrelsome individuals could ever offer. As a result,
religion has lost much of its awe-inspiring authority in the world, which had
often served to restrain the minds and consciences of those who were not guided
by its power. The rules by which we ought to conduct ourselves in the midst of
these differences, and the best means to bring them to an end, have been
explored in a treatise dedicated to that purpose. However, it must be
acknowledged that attempts to rebuke these disorders, reconcile dissenters, and
unite believers have largely been conducted from principles and a mindset that
have only served to intensify and exacerbate them, rather than calming or
diminishing them. The world is greatly offended by the lack of usefulness
displayed by believers, as they fail to fulfill their role as a blessing and
benefit to humanity as they ought to be. Many are driven by a selfish spirit,
satisfied with merely abstaining from known sins and fulfilling their religious
duties in worship, without being of any real help to others. While some may show
kindness, generosity, and goodness to a certain extent, they place unwarranted
boundaries and restrictions on their acts of benevolence. They reserve their
care and attention only for their own household and fellow believers, based on
their own opinions or prejudices. As for love, humility, benevolence, and a
willingness to help and assist all people, even the worst of them, as
opportunities arise, they fail to understand the significance of these virtues
or make various excuses to exempt themselves from practicing them. However, as
Christians, we are called to "abound in love for all people" (1 Thessalonians
3:12), and demonstrating genuine obedience to the gospel involves doing good to
everyone, being beneficial to all, and showing kindness throughout the earth.
The actions of a single believer who is kind, humble, accommodating, charitable,
and genuinely helpful to others can bring more glory to the gospel than a
hundred who are perceived as living solely for themselves. In the past, there
was a saying, "Caius Sejus is a good man, but evil because he is a Christian."
Religion gradually gained influence through such convictions. If the world
witnessed that as individuals embraced a strict profession of faith, they also
became kind, benevolent, merciful, charitable, and useful to all people, it
would undoubtedly enhance the reputation of the religion they profess. However,
observing the contrary disposition and limited usefulness of some believers can
only lead to the opposite effect. Due to these and similar shortcomings, where
some believers fail to adorn the gospel of our Lord and Savior Jesus Christ and
instead bring reproach upon it, others are increasingly hardened in their
alienation from anything related to it.

These are just a few examples I have provided to illustrate the various means
and methods through which a general apostasy from the holy teachings of the
gospel, as the standard for our obedience, has been initiated and perpetuated.
There are many other similar instances that could be added, but it is pointless
to extensively discuss the nature of a disease when it shows no regard for any
possible remedies. However, there is still hope in sovereign grace, to which
this state of affairs is ultimately directed. In its own measure and extent,
this apostasy shares in the guilt described in the scripture passage that serves
as the foundation of this discourse. In this apostasy, Christ is figuratively
"crucified afresh and subjected to open shame." This is because, in departing
from the truth and holiness of the gospel, we dishonor Christ and bring disgrace
upon Him.

All individuals who profess the Christian faith but have deviated from its
holiness have effectively renounced and forsaken the commands of Christ, which
are accompanied by His promises, in exchange for the fleeting pleasure and
rewards of sin. In doing so, they openly declare and affirm, as a judgment and
resolution of their minds, that the commands of Christ lack excellence, and that
obedience to them does not possess goodness, beauty, desirability, or
satisfaction that should be preferred over worldly pursuits and sinful
pleasures. As a result, certain commands of the gospel (and those of significant
importance for promoting holy obedience) are disregarded and neglected by the
majority of Christians. For instance, the commandment to love one another, which
should be a defining characteristic of Christian conduct, is scarcely evident in
the world today. The superficial display of love that some may point to as
satisfactory, limited to peaceful interactions within civil and ecclesiastical
settings, is no different from what can be found among adherents of other
religions or even non-religious individuals in similar circumstances. While such
displays of love are commendable insofar as they align with the principles of
natural morality, they fall short in comparison to the genuine evangelical love
that the Lord Jesus Christ expects from His disciples. The watchfulness over one
another with love, care, and tenderness, the mutual admonitions, exhortations,
and consolations that the gospel repeatedly and earnestly enjoins upon us, are
not only neglected but even despised to such an extent that the mere mention of
these duties is met with scorn, as if it were a hypocritical display of
excessive piety. Many other commands of Christ face a similar reception among
the majority of those who are called Christians. Through their actions and
conduct, many openly profess that they see no compelling reason to comply with
Christ’s commands, and it is difficult to conceive of a greater dishonor or
contempt they could show toward Him.

Furthermore, by maintaining an outward appearance of Christianity, they falsely
depict Christ and the gospel to the world, thereby openly disgracing Him. In
professing allegiance to Him and placing their hope for eternal life and
happiness in Him through the gospel, they also imply that He approves of the
sinful paths they tread and that His teachings endorse all forms of immoral
behavior. Anyone who lacks knowledge of Christ or the gospel except through the
portrayal presented by these apostates’ depraved conduct would understandably
form such a judgment. However, I have previously discussed this line of
reasoning in more detail elsewhere.

* * *


========================================================================
  CHAPTER 14: 12. CHAPTER 11.
========================================================================

CHAPTER 11.

APOSTASY FROM EVANGELICAL WORSHIP.

THIRDLY, The next aspect to be considered is the apostasy present in the world
from the purity of the gospel worship as ordained by Jesus Christ. This
constitutes the main defection mentioned by our apostle in 2 Thessalonians
2:3-12, and is also prophesied in the book of Revelation. However, since I have
discussed this topic on various occasions and certain matters pertaining to it
are subject to debate among those familiar with the warning regarding the
apostasy, I will refrain from addressing specific details that may give rise to
differences of opinion. Instead, I will focus on aspects that the majority of
Christians, particularly Protestants, can readily acknowledge.

Firstly, it is assumed that our Lord Jesus Christ instituted and established a
sacred worship of God to be perpetually and unalterably observed until the end
of the world. The primary purpose of maintaining any church on earth is to
facilitate the proper celebration of this worship. It is through this public
display of glory that God demands from believers in this world. All other duties
of the gospel can be performed by individuals in their personal capacity, even
if there were no churches in existence. Churches greatly misunderstand their
responsibilities and their very reason for existence if they do not prioritize
the careful observance of the worship ordained by the Lord Christ. Just as Moses
was faithful in God’s entire house, as mentioned in Hebrews 3:5-6, and the life,
existence, happiness, and well-being of the church of Israel depended on their
adherence to the law given by Moses at Horeb, including the statutes and
judgments (as stated in Malachi 4:4), so too does the Christian church’s
existence and flourishing rely on faithfully observing and practicing all that
has been commanded by Jesus Christ in the worship of God (as expressed in
Matthew 28:20), for He is faithful as the Son overseeing the entire house of
God.

Besides, it is universally acknowledged — and we will, God willing, expound on
this further when we examine the seventh chapter of the Epistle to the Hebrews —
that through the gospel, the Lord Christ has altered and abolished all the
solemn worship, ordinances, and institutions established by God Himself under
the old testament, which were meant to continue until the time of reformation.
Thus, it is now absolutely unlawful for anyone to worship God according to those
previous institutions. God Himself publicly affirmed this by promptly destroying
the very place and seat of those institutions when the Lord Christ, through the
proclamation of the gospel, nullified their authority and binding power,
forbidding His disciples from using them any longer. To this day, those who
desire to use those institutions cannot do so in a legitimate manner. Shall we
then believe that the Lord Jesus Christ abolished the old solemn worship of the
church without establishing anything in its place? Or that He removed what had
been established by the wisdom of God, even if only for a time, and left the
church, in terms of its primary duty and main purpose in this world, to the
inventions and imaginations of men? Denying the establishment of a solemn
worship of God to continue unalterably until the end of the world leads to one
of these two blasphemous conclusions.

Furthermore, if anyone faithfully and obediently practices and engages in all
the aspects of divine worship that the Lord has appointed, I am convinced that
no one would have the audacity to claim that something is lacking to make it a
solemn and acceptable service, although some may debate the convenience of
certain additional customs. Therefore, I assume at present that the Lord Jesus
Christ has appointed such a solemn worship under the gospel, which all His
disciples are obligated to observe constantly and unwaveringly, as He declares
in Matthew 28:20. In relation to this, individuals can fall away and apostatize
from the gospel, committing sin of no lesser gravity and consequence than if
they were to depart from the mysteries of its doctrine or the holiness of its
precepts. There are two ways in which this can occur: 1) by neglecting and
refusing to adhere to what He has appointed, and 2) by introducing our own
additions to His appointments that are inconsistent with and destructive to what
He has ordained.

I. The first way in which we see apostasy from the worship of the gospel is
evident among certain individuals within our midst. While they may engage in
certain actions that appear to align with what Christ has commanded, such as
gathering on the first day of the week and engaging in prayers and speaking,
they neither observe the Lord’s day nor offer prayers or speak in obedience to
any of His instituted practices. They justify their actions solely based on
convenience and their own internal understanding. Furthermore, they completely
reject the sacraments of baptism and the Lord’s Supper, which are integral parts
of the mystical worship of the church, employing flimsy excuses to dismiss them.
Similarly, they disregard the establishment of a designated ministry as
appointed by Christ, instead opting to establish their own.

Because this disregard also results in openly shaming Christ, it is important
for us to briefly examine the grounds and reasons for this departure from the
obedience owed to His commands. The main reason, encompassing all others, why
some individuals have abandoned the gospel in regard to the administration of
its ordinances is that they are in no way compatible with, nor do they align
with, the faith and obedience they have adopted. The ordinances of the gospel
serve as representations of the beliefs we hold and as a means of conveying
their efficacy to us. They are suited for confirming our faith and building us
up in it, and for no other purpose. However, since these individuals have
strayed from the faith of the gospel, as we have previously described, in its
mysteries and the spiritual obedience it requires, what use can the ordinances
of worship have for them? For example, the ordinance of the Lord’s Supper is
instituted to commemorate the death of Christ, His suffering on our behalf, the
sacrifice He made of Himself, the atonement or reconciliation with God that He
accomplished, and the sealing of the new covenant with His blood. For what
reason should anyone worship God solemnly through this ordinance if they, in
essence, do not believe any of these things, or at least do not believe them as
presented in the gospel, namely, as the primary causes and sources of life,
righteousness, and salvation? Those who believe in God through these truths, who
experience their effects in righteousness and peace, cannot help but delight in
engaging in this act of faith through this ordinance, knowing it to be their
duty to do so. However, it is evident that neither this ordinance nor the
ordinance of baptism contributes anything to the advancement, growth, or
establishment of that inner light within individuals to which they attribute
their faith and obedience. In fact, in their true and proper significance, both
ordinances direct us towards the sanctifying and justifying blood of Christ,
which is diametrically opposed to and distinct from what they attribute to their
inner light. Therefore, it is not surprising that these individuals would
forsake the ordinances of gospel worship, as accepting them in their true and
intended use and meaning would undermine the entire framework of the religion
they have constructed for themselves. When the faith of the gospel is abandoned,
the ordinances of worship must also be forsaken, and all divinely instituted
worship neglected, or other practices devised that align with the imaginations
to which people have turned.

Another reason for this is the lack of spiritual enlightenment to see beyond the
outward forms of these institutions and the absence of faith’s wisdom to
experience communion with God in Christ through them. Our worship under the
gospel is inherently spiritual or immediately connected to the spiritual realm.
However, these institutions have an outward and tangible aspect, and it is
concerning that many may find satisfaction solely in these external elements,
not progressing further in their worship of God beyond the actions and words
employed. Yet, as appointed by Christ, they are vehicles that lead and transport
the soul into a profound communion with God. To achieve this, three things are
required:

(1.) We must submit our souls and consciences to the authority of Christ in
these institutions. Without this foundational submission, the entire service
will be in vain for us.

(2.) We must rely on the truthfulness of Christ for the working of His grace and
the fulfillment of the mercy depicted and sacramentally exhibited through these
institutions. They will not benefit those who do not mix the promises of Christ,
implicitly contained within them and accompanying them, with faith. We cannot
believe the promise unless we submit to the authority of Christ in the
appointment of the sacrament to which it is attached.

(3.) We must grasp, to some extent, the mystical connection between the outward
symbols of the ordinance and the Lord Christ Himself, along with His grace
symbolically represented through them. Within this understanding lies the
essence, purpose, and significance of these institutions. And all of these
factors are necessary to maintain a genuine delight in these institutions and a
conscientious practice of them. However, in the case of those we are discussing,
it is evident that they lack all of these essential elements. They neither
understand, acknowledge, nor embrace them. They possess no spiritual insight
into the true nature of these things, nor do they possess the spiritual gifts
necessary for their administration and edification. Following the dictates of
their own principles, it was inevitable that they would reject these
institutions and consequently deviate from the worship prescribed by the gospel.
In doing so, they bring dishonor upon the Son of God, who is the author and Lord
of all these sacred institutions.

II. Another way in which people can, and indeed have for many ages, deviated
from the gospel in relation to its worship, is by rejecting its simplicity and
pure institutions and replacing them with a superstitious, and even idolatrous,
worship of their own. This can be seen in the case of the Roman Catholic Church,
for they have added numerous rites and institutions of their own, some of which
are superstitious and others bordering on idolatry. They have corrupted every
single ordinance and institution of Christ to such an extent that their nature
and purpose have been completely distorted. By removing the true ordinances and
introducing a different system in their place, they are not representing Christ
to the Church but rather Antichrist, thereby openly disgracing Christ himself.
The specific methods and strategies employed to bring about this apostasy,
through the cunning of Satan and the worldly interests of men, need not be
detailed here. It is sufficient to observe that as people became more carnal,
losing the spirit, life, and power of the gospel, they found it necessary to
introduce a carnal, visible, and grandiose form of worship that appealed to
their inward desires and understanding. Just as the Israelites in the
wilderness, being carnal in their hearts and accustomed to carnal forms of
worship, demanded that Aaron make them visible gods to lead them in the absence
of Moses, resulting in the making of the golden calf, these individuals, lacking
visible representations of the presence of God that their carnal hearts and
minds craved, fashioned their own idols. Since there were still many in those
times who remained truly spiritual and worshipped God in spirit and truth, this
idolatrous worship could only be introduced and maintained gradually over an
extended period of time. Throughout this entire process, the "mystery of
iniquity" worked effectively towards its ultimate goal. Those who worshipped God
in truth either fell victim to the deceit of the apostasy’s incremental
progress, seduced by the appearance of humility and devotion in the new
practices, or lamented the situation without being able to remedy it.

If these brief reflections on the nature of the current apostasy in the world,
which has led to a departure from the true power of Christian religion in its
fundamental aspects, as well as the causes and reasons behind it, inspire and
motivate someone with more time and expertise to conduct a thorough and valuable
investigation into these matters, it would be a rich reward for my efforts.

* * *


========================================================================
  CHAPTER 15: 13. CHAPTER 12.
========================================================================

CHAPTER 12.

INFERENCES FROM THE FOREGOING DISCOURSES — THE PRESENT DANGER OF ALL SORTS OF
PERSONS, IN THE PREVALENCY OF APOSTASY FROM THE TRUTH AND DECAYS IN THE PRACTICE
OF EVANGELICAL HOLINESS. The final part of this discussion aims to provide
cautionary advice to those who still remain steadfast or believe they remain
steadfast in the face of the widespread departure from the gospel that we have
examined thus far. Additionally, we will offer some guidance on how to prevent
being affected by this apostasy.

We adopt this approach in line with the apostle’s example, who, after revealing
the apostasy and subsequent downfall of the majority of the Jewish church, uses
this as a cautionary lesson for others who currently profess the truth. He
addresses the Gentile believers, saying, "You will say then, ’The branches were
broken off so that I might be grafted in.’ That is true. They were broken off
because of their unbelief, and you stand by your faith. So do not become proud,
but fear. For if God did not spare the natural branches, neither will he spare
you. Note then the kindness and severity of God: severity toward those who have
fallen, but God’s kindness toward you, provided you continue in his kindness.
Otherwise you too will be cut off" (Romans 11:19-22). On a similar note, in
another passage, he says, "So, if you think you are standing firm, be careful
that you don’t fall!" (1 Corinthians 10:12).

Many people tend to believe that the preservation of true religion in any place
solely depends on the prudence and diligence of those entrusted with its
external affairs. They view the interests of some and the responsibilities of
others in managing human laws and institutions as sufficient and the only means
to maintain it. Those who hold this view consider themselves personally
unconcerned, except to align themselves with the masses and accept whatever fate
awaits them. Such individuals may dismiss our cautions, as they perceive no
relevance to their own confidence and fears. However, it is essential to
recognize that the preservation of religious profession within the Christian
community relies on the power of faith and devotion within individuals. It is
the foundation upon which true religion can flourish and endure. Hence, we shall
not engage with those who deem our guidance unnecessary or futile, for even the
most skillful exercise of human wisdom cannot replace the stability that comes
from divine wisdom. If the power of truth and holiness is not upheld in the
hearts and lives of individuals, the profession of faith in churches or the mere
pretense of it in nations (which are all that will remain) will neither be
acceptable to God nor beneficial to the souls of humanity.

Some individuals consider themselves to be little concerned with these matters.
While they cannot deny the existence of the defection from the gospel that has
been lamented, they may acknowledge its pernicious nature for those who are
caught up in it. They believe it is appropriate to warn others of its danger and
provide guidance to avoid it. However, they perceive such warnings as necessary
for others, not for themselves. They believe they do not face the same
temptations or circumstances as those who have previously apostatized or are
currently at risk. Furthermore, they assert their own unwavering resolution,
stating that even if everyone were to forsake the gospel’s teachings and
requirements, their steadfastness would remain unshaken.

However, I do not believe these perceptions are sufficient to render our
warnings unnecessary. We do not have control over occasions and temptations, and
our present freedom from them does not guarantee immunity from future assaults.
Peter did not foresee his impending dangers and fears when he confidently
declared his unwavering loyalty to his Master, yet he experienced them within a
few short hours. Our spiritual adversaries are cunning, and we can sometimes be
under the influence of temptation when we least expect it. It is beyond human
reasoning to fully comprehend all the causes, means, and ways in which
temptation can be effective and prevalent. If we ever consider ourselves immune
from the hour of temptation, which tests all those who dwell in the world and
affects many, leading them to become secure and indifferent to the means of our
preservation, we are at the greatest risk of being ensnared by it.

Even the strongest resolutions are of no avail without earnest effort. The great
apostle had thought and resolved not to deny or forsake Christ, and while this
confidence did not betray him into his fall, it did not prevent it either. It
was from his own experience that he later offered the holy advice that we should
"give a reason for the hope that is within us with meekness and fear" (1 Peter
3:14-15) and "conduct ourselves in fear during our time as sojourners" (1 Peter
1:17). The highest levels of present confidence have often proven to be
deceptive indicators of future stability. Therefore, the primary purpose of the
following cautions is to prompt individuals to recognize the danger they face,
so that they may not be caught off guard by the perilous security in which this
rush grows.

Considering the widespread nature of this apostasy may be helpful for this
purpose. Ignorance, profanity, worldliness, and a life of sensuality have become
prevalent throughout Christendom. The prophet’s lament in Isaiah 1:4-6 is
fitting for the present state of affairs: "Ah sinful nation, a people laden with
iniquity, offspring of evildoers, children who deal corruptly! They have
forsaken the LORD, they have despised the Holy One of Israel, they are utterly
estranged. Why will you still be struck down? Why will you continue to rebel?
The whole head is sick, and the whole heart faint. From the sole of the foot
even to the head, there is no soundness in it, but bruises and sores and raw
wounds." When we hear about individuals who have apostatized from a profession
of holiness and turned to a sinful, worldly lifestyle or embraced pernicious
errors, it should serve as a warning to examine and be vigilant about our own
spiritual state. The apostle offers this counsel in 2 Timothy 2:17-19. So what
should be our response when we witness nations, churches, and multitudes of
people degenerating from the power of godliness they once professed? If we hear
that one person in a city has been afflicted with a plague, we are not
completely unaware of our own concern and danger, knowing how easily the
infection can spread. But if the entire city is infected and thousands are
falling victim to it each week, no one would be foolish enough to require much
warning about the danger they are in. Should we not then be even more concerned
for our immortal souls and their eternal condition than we are for these
perishable bodies that only last a few days in this world, which, even if they
escape one illness, can quickly succumb to another? This spiritual "plague,"
once confined to darkness, now rages as a destructive force even in broad
daylight. Nations are depopulated by its influence, and cities are left desolate
in terms of their connection to God and the gospel. Is it not high time for us
to "be watchful" lest the infection reaches us as well, causing us to "fall
away" and come short "of the grace of God," being "hardened by the deceitfulness
of sin"?

Just as our bodies share the same natural composition and susceptibility to
disease, being exposed to the same contagion, so do our souls and minds possess
the same sinful inclinations and love for the world as those who have been
infected, enticed, and led astray, eventually resulting in apostasy. Should we
assume that we will always be easily preserved and remain unaffected by the very
same temptations that have swept away multitudes before us? Are we inherently
better than them or any of them? Do we possess a guarantee of preservation while
neglecting the necessary ways, means, and diligence prescribed by the rule of
faith? God presents to us not just one, but numerous examples of churches and
nations, saying, "Go to those places where I once established my name and see
what has become of them, and how I have dealt with them. Will you follow in
their footsteps? Do you desire to become like them? Do not presume to say, ’We
have Abraham as our father; we have the outward privileges and advantages that
they lacked,’ for they also enjoyed the same until they forfeited them through
their apostasy." Undoubtedly, the widespread prevalence of this evil signifies a
danger that no wise person, no one concerned about their own salvation, can or
should disregard.

Therefore, as it is always incumbent upon Christians, if ever, to be watchful,
to stand guard, to put on the complete armor of God, to be vigilant about
themselves, and to remain constant and diligent in utilizing all means, both
public and private, for their preservation, the time to do so is now. Even if
professors of faith remain unresponsive, unwilling to rouse themselves with the
gifts and graces they have received, content in their complacency, and bold and
confident in the ways of the world, I lament for them with a heart full of
sorrow! For surely they will not be able to withstand the temptations that have
come upon the earth to test all those who dwell therein. The outer court has
long been trampled upon by the world, and we do not know when the enemies may
roar within the very sanctuaries and erect their banners as signs of their
conquest. The current state of this defection bears a dangerous aspect.
Physicians say, "Nemo moritur in declinatione morbi" - "No man dies in the
decline of his disease." When a public epidemic is in its waning or declining
phase, the danger is considered largely over. However, while a disease is still
growing and spreading its contagion, while the mortality rates increase each
week, it is only the hardened and reckless individuals who become indifferent
and numb to its common occurrence. The same can be said about the evil that is
being lamented today. There is almost nothing in the world that all sensible
people universally agree upon, except for the fact that the world is
deteriorating day by day. Can anyone provide an example of a sin decreasing or
diminishing in its prevalence or practice? On the contrary, we can all testify
that certain sins have become even more boldly and confidently committed than in
previous times or generations. What evidence do we have of spiritual revival
amidst our decline? What concerted efforts are being made towards that goal,
except by those who lack influence and means, who are unable to bring about any
significant change? The world is deeply divided on matters of religion, engaging
in fierce disputes and rivalries, each faction and denomination seeking to
attract individuals away from others. The sole preoccupation of the Roman
Catholic Church is to employ every possible tactic to draw people into their
communion, subjecting their souls, consciences, and entire earthly and eternal
interests to the authority of the pope. Others strive to the best of their
abilities to hold on to what they have and rescue people from their deceptions.
Despite having the advantage of truth on their side and often superior
intellectual resources to defend their cause, they are visibly losing ground day
by day. For every person who abandons the Roman Catholic influence, many more
are added to it. The only explanation for this phenomenon is the increasing
prevalence of apostasy, and this is just one manifestation of it. The efforts
that would have formerly converted an entire city from Catholicism now prove
insufficient to preserve even one individual. In the meantime, across various
religious professions, people continue to disregard the pursuit of true
godliness and obedience to the Gospel. While they argue over external forms, the
essential power of genuine piety is neglected. Can we identify any instances in
the world where holiness is making a recovery or where there are thriving
initiatives to revive it? The reputation and essence of true faith are
increasingly being held in contempt. Can you provide an example wherein this
apostasy from the Gospel does not openly manifest itself - whether it be in
atheism, Popery, hatred or mockery of the mysteries of evangelical truth,
worldliness, profanity, vanity, sensuality of life, or the lack of love and
fruitfulness among believers? Is there any aspect of this apostasy that is not
progressing before our eyes? In such circumstances, is it a time for us to be
complacent, careless, or negligent? Are we certain that this widespread
infection will not find its way into our own dwellings? Have we not already
experienced its attempts in some form or another? Can we not discern any decline
in zeal or love among ourselves, any attachment to the world that is incongruous
with our present state and calling, any neglect of our duties, any infrequency
in experiencing God’s presence, any lack of spiritual vitality and delight in
communion with Christ, or any detrimental growth of worldly wisdom and its
accompanying vices? Have we not personally felt the assault of these evils? It
is to be feared that those who fail to observe any such symptoms within
themselves are afflicted with the spiritual ailment of Laodicea. And if we do
not awaken and rouse ourselves to a level of diligence, care, and vigilance that
exceeds the ordinary, it is to be feared that before long, the majority of
professing Christians will find themselves in a state similar to the church of
Sardis - having a reputation of being alive, but in reality, spiritually dead in
the eyes of Christ. As this apostasy continues to progress, its ultimate outcome
remains uncertain. God has the power to halt it at any time, as He has set
limits that it cannot surpass according to His divine purposes. However,
provoked by the ingratitude of a wicked world, it is unknown how long God will
withhold the more powerful influences and extraordinary manifestations of His
Word and Spirit that are necessary for the healing of nations. While I hope and
pray for better things, I have no certain assurance that this apostasy will not
grow to the extent that it engulfs all visible professions of faith. The entire
world, at least in the parts I am familiar with, may once again become dominated
by the papacy or be corrupted in their principles and profane in their lives,
rendering their religious profession of little consequence. There are two things
that I do know and believe: (1) the foundation of God stands secure, bearing the
seal of His knowledge of those who are truly His own, His elect who fear Him and
faithfully serve Him. They will be preserved from eternal perdition and from
anything that necessarily leads to it; (2) God has appointed a time when He will
not only put an end to this defection from the Gospel but execute His written
and recorded vengeance upon the throne, power, and kingdom of the Antichristian
apostasy. In one day, the plagues of Babylon will come upon her, and God will
restore a pure language among the people, so that they may all worship Him with
one accord. He will revive the beauty of worship and the glory of holiness on
the earth. However, in the meantime, I cannot predict what may come to pass.
Those who claim to have clearer insight into the future would do well to
thoroughly examine the basis of their predictions, as many have been put to
shame by their erroneous forecasts, declaring that the yoke of Babylon would be
broken within a certain timeframe. This is all I can say for myself; I have no
infallible assurance that the apostasy we are discussing will not, in some way
or another, become universal and prevail against any open and visible profession
of pure gospel worship and holiness. Even if this is not the case for others, it
should serve as a warning to me personally, urging me to strive to be counted
worthy to escape and stand before the Son of Man. I am certain that there is at
least enough danger to warrant the consideration of all who are concerned about
their eternal salvation. If things were to reach such a point, only a few, not
many, would be preserved entirely. The majority would suffer some form of loss,
and it is not an easy thing to be counted among the few in such a time. Can we
believe that those who are careless in their devotion, lukewarm in their zeal,
indifferent in their love, unproductive in good works, attached to the world and
conformed to its ways, lacking in spiritual illumination, uncertain in their
state, ineffectual in the world, and fearful of trials would be among that
number? They are gravely mistaken if they find solace in such notions. Different
principles, different ways, different courses, and different practices will be
required of those who are to be hidden and safeguarded in that day. The
prevalence of this defection in various ways should serve as a warning for us to
be on guard. If it were limited to one particular form or employed a single
method for its advancement, it might be easier to resist or avoid its evil and
danger. However, as we have previously categorized it into three general
aspects—doctrine, holiness, and worship of the gospel—we find that under each
category there are numerous ways and means by which it is promoted. The
infection of this plague can be contracted in countless ways, just as Hebrews
12:1 states. Some are infected in their workplaces or specific vocations, while
others are affected by the societies in which they belong, both civil and
ecclesiastical. Some are ensnared by the vanities and pleasures of the world,
while others are enticed by its profits and advantages. Unbelief, the
deceitfulness of sin, corrupt lusts and affections, spiritual sloth, and the
cares and love of riches all stand ready to entertain and embrace any
opportunity, advantage, or means by which this apostasy may find a place in
people’s lives. Hebrews 3:12-13; Hebrews 12:15-17 provide further insight into
this matter. Meanwhile, Satan works diligently through his subtle influence to
corrupt our minds, poison our desires, and provide us with alluring or provoking
objects (2 Corinthians 11:3; 1 Peter 5:8). In this state of affairs, for every
public temptation in the world, there are just as many general ways and means by
which this apostasy prevails. The temptations are countless, and therefore
people fall into this evil in various ways and to varying degrees. Some are led
astray by errors and damnable heresies, denying the Lord who purchased them.
Others succumb to superstition and idolatry, while some hold contempt for the
mysteries of the gospel and prioritize alternative forms of duty over
evangelical obedience. Ambition and pride of life ensnare some, while others are
enticed by the love of the world and neglect their spiritual and moral duties
under a deceiving profession. Still, others allow their carnal wisdom and
sensual lusts to consume their convictions and their efficacy. Uncertainty of
mind can lead some to indifference regarding all things supernatural and divine,
while vain-glory and the fear of being associated with the scorned society of
the truly religious can lead others astray. Countless individuals are initiated
into irrecoverable profaneness through the empty pageantry and spectacles of the
age. There are many other ways, too numerous to mention, by which this evil is
propagated and people fall under its power. Through these means, even the common
air we breathe becomes infected (1 Corinthians 15:33). Everywhere we tread,
there are snakes in the grass and scorpions under every stone. Snares are laid
all around us, some of them adorned and presented in such an appealing manner
that many loose professors have taken them up and wear them as ornaments. Those
who manage to escape one evil often fall into others daily. In the face of so
many dangers, how can they expect to escape if they neglect any duty or means of
preservation that God has appointed and made useful for their protection?

It is important to consider that there is an apostasy that leads to
irrecoverable, eternal ruin. This is what we have been discussing in this
context, as previously explained. No one in this world can be considered
unsavable according to the gospel, meaning that they cannot be deemed
unavoidably destined for destruction by any known rule of God’s revealed will,
unless they become apostates. There are different types and degrees of apostasy
that may have various causes and effects, leading to different outcomes. Strong
temptations, surprises, and negligence in guarding against the deceitfulness of
sin can result in temporary denials of Christ and the gospel, lamentable
deviations from the proper observance of His commands, and wandering into
foolish opinions. However, individuals can be restored from all these and
brought to salvation through repentance. There are remarkable instances of God’s
grace and patience that exemplify this. Therefore, there is no reason for
despair for those who are awakened in this world and have the opportunity to
seek deliverance from any sin or destructive course of sinning. When a person is
called to deal with God regarding their eternal well-being, they should not
assume the role of the absolute judge of themselves. Such despair says, "I am in
the place of God in this matter. There is no goodness, grace, or mercy for me
unless I can comprehend it." God has counteracted this mindset through notable
examples of the recovery of great apostates. However, as we have previously
discussed, there is indeed an apostasy that is irrecoverable. God permits many
examples of this in the world to instill awe not only in bold and presumptuous
sinners but also in those who are careless and negligent. The apostle explicitly
reminds the Hebrews of God’s severity against apostates in this passage and in
Hebrews 10:26-27. In one instance, he highlights unprofitableness under the
means of grace, and in the other, negligence in attending to the administration
of gospel ordinances. Therefore, if anyone experiences the beginnings of decay
and decline from the holiness and worship of the gospel, all of which have an
inherent tendency toward irrecoverable apostasy, should they not be constantly
vigilant over themselves, lest they exceed the boundaries of God’s patience and
grace? Should we not be careful about every sin or neglect of duty that has the
potential to lead to such a woeful outcome? The apostle reveals the end of
apostasy in this passage to serve as a warning against its beginnings. For
further assistance on this matter, readers may refer to our discussions on
Hebrews 4:3. It is not an easy task to halt a course of backsliding once it has
begun. In conclusion, I offer two directions for this purpose: (1) Beware of
engaging in a course of any sin. Although not every sin immediately leads to
final apostasy, persisting in any sin does. (2) Be cautious about approaching
specific sins that have a particular inclination toward apostasy, as previously
explained. Our final consideration revolves around the nature and guilt of this
sin, wherever it may be found, along with God’s severity against it. We can view
it in its totality, as described by the apostle in Hebrews 6:4-6. Based on our
previous exposition of the passage, we can conclude that total apostasy from the
gospel, once professed, is a greater and more heinous sin than the act of the
Jews crucifying the Lord Christ during his earthly ministry. This has been
sufficiently demonstrated in our explanation. It remains for us to briefly
examine what factors contribute to such a total apostasy, further emphasizing
the accuracy of the exposition and the necessity of the warnings provided.
Although I will specifically address total apostasy from all profession, the
following aspects can be found, to some degree, in all those who are guilty of
the partial defection we have described. Thus, the following elements are always
present in this grave offense:

(1.) The loss of all appreciation for any goodness or excellence in the gospel,
its truth, or the state of its profession and worship. Every person who has
earnestly professed the gospel, beyond mere pretense and custom, has experienced
some kind of taste, relish, or sweetness in its teachings. They have "tasted of
the good word of God and the powers of the world to come." Whether in the
substance of the gospel itself, the manner of its proclamation, or the
prescribed acts of worship, they have found something that has brought
satisfaction to their minds and consciences. Just as a person walking in a
pleasant garden in spring will catch the scent of flowers, even if they do not
pluck any; or as one tasting well-seasoned food will savor its flavor, even if
they lack the desire or appetite to eat it; or as a person walking in the sun
will feel its warmth, similarly, those living under the preaching of the gospel
and professing its doctrine will inevitably be affected by its excellence and
goodness to some extent. However, in the case of total apostasy, this taste and
relish are lost. This typically occurs through a love for sin and the pleasures
of the world. When the soul becomes filled and consumed by these things, all its
faculties grow numb to spiritual matters, unable to discern or appreciate any
value in them. Instead, it despises and rejects them as contrary to what it has
immersed itself in or surrendered to. This loss of taste and relish usually
occurs as the initial stage of apostasy. Individuals who were once hopeful and
promising in their faith suddenly find nothing in Christ or the gospel that
delights or attracts them anymore. The prevalence of this phenomenon among those
who once showed signs of faith is truly dreadful to contemplate.

(2.) Subsequently, there is a loss of all pervasive evidence and conviction
regarding the truth of the gospel doctrine. All who profess the gospel are
expected to possess this conviction, and those who profess it sincerely indeed
have it. Otherwise, why would they make a profession of it if they did not
assent to its truth based on conviction and evidence? We are not referring here
to those whose profession is merely based on custom or upbringing. Rather, we
are addressing those whose persuasion is grounded on valid reasons and evidences
that effectively overcome temptations and objections. Apostates, however, lose
this conviction in the next stage. The truth of the gospel remains unchanged, as
do the arguments and evidences supporting it. However, these no longer have any
impact or authority on their minds. They may not immediately denounce the gospel
as a falsehood or a fabricated tale; instead, they may let the concepts of it
lie dormant and neglected in their minds for a period, without giving them the
attention that acknowledged truths of that nature deserve. They do not receive
any influence from its authority. When individuals lose these convictions, they
no longer assent to the truth of the gospel based on its proper evidence and
become outright unbelievers. This will ultimately lead to a formal renunciation
of the truth in its entirety. Once individuals reach this state of mind, they
will reveal themselves through a lifestyle completely disregarding the precepts
of Christ and through flippant, irreverent expressions concerning the
Scriptures, which will flow freely from their hearts when given the opportunity.
This progression toward total apostasy follows the preceding stages. Once
individuals have lost all taste and relish for the goodness and excellence of
the Word of God in their hearts and affections, they will not long maintain a
prevailing conviction of its truth in their minds.

(3.) Consequently, there is a contempt for the things promised in the gospel.
The promises of the gospel encompass the very essence of human blessedness and
happiness, including peace of mind in this world and eternal felicity in the
presence of God. These are things that humanity, in its essence, cannot despise
unless it descends into atheistic brutishness. However, individuals can and
often do despise and hold in contempt the manner and conditions in which these
promises are presented and declared through the gospel. They reject and disdain
the idea that eternal happiness and the enjoyment of God can only be attained
through Jesus Christ. They reject the notion that the only way to attain present
peace of mind and serenity is through faith in and obedience to Christ. This
rejection naturally follows the loss of conviction mentioned earlier. When the
evidence of the truth of the gospel is lost, the promises themselves are
despised. Herein lies one of the most severe aggravations of this sin. While
individuals inherently desire the substance of the promises contained in the
gospel, as they represent their blessedness, they will, out of enmity towards
Jesus Christ, reject and despise them, thereby depriving their souls of them for
eternity. They would rather have no relationship with God than have it through
Christ. This rejection of the promises of the gospel, considering them undesired
or untrustworthy in their content or truthfulness, is an incredibly offensive
sin. It casts the greatest reproach upon Jesus Christ, undermining both His
truth and power, which even the Jews could not impugn when they took His life.

(4.) They choose alternative ways or means to replace Christ and the gospel for
the ends they once sought through them. This was the case for those who turned
to Judaism. They believed that they would find in the law and ceremonies what
they could not find in the gospel. There are two types of individuals who do
this: [1.] Those who retain their general aim of worshiping God, doing what is
acceptable to Him in religion, and believing what is right about Him, but they
reject the gospel as an insufficient and deceptive guide in these matters. This
can be done either entirely, by those who apostatize to Judaism or Islam, or
partially, by those who turn away from the purity, truth, spirituality, and
mystery of the gospel to embrace forms of Christianity that deviate from its
essence, such as Catholicism or similar practices. I do not intend to assign the
entire guilt of this sin to the latter group, but I do emphasize that they bear
a significant part in it, and without repentance, they will share in the
punishment it deserves. This contemptuously undermines the truth and efficacy of
Christ and the gospel, portraying them as inadequate and deceitful in fulfilling
their intended purpose. It also implies that falsehood, diabolical inventions,
or delusions are preferable to them, which is the gravest provocation to the
glory of God. [2.] The latter group completely abandons the general aim of
pleasing God and living for Him. Initially, they believed that this pursuit
would bring them considerable satisfaction and used the gospel for that purpose.
However, having fallen under the influence of the preceding degrees of apostasy
and holding the gospel in contempt as incapable of providing satisfactory
answers to their expectations, they now indulge in the lusts and pleasures of
the world. They prefer these over all the promises of Christ and disdain all the
threats issued against those who pursue them. Countless examples of such
apostates can be found in the world.

(5.) In addition to the aforementioned factors, there is a perfect hatred and
contempt towards those who remain steadfast in their adherence to and profession
of the gospel. It has been observed that great apostates often become great
persecutors, either through their words or actions, according to their power.
Just as those who love Christ also love all who belong to Him, apostates who
hate Him also hate all who belong to Him. Their hatred extends to the entire
group, and they despise them for their adherence and trust in the very things
that the apostates have abandoned. They consider them weak and foolish, relying
on themselves, their reason, and their pride. They harbor revenge against them,
viewing them as guilty of the most heinous villainy and desperate wickedness.
Deep down, they know that believers have a future judgment awaiting them from
their Lord, and this drives them to desire their complete eradication from the
face of the earth. While those who crucified Christ in His physical person did
so only once and could do no more, these apostates continue to persecute
believers every day, as any harm done to His followers is regarded as harm done
to Christ Himself: "Why do you persecute me?"

(6.) Individuals who reach this stage also develop a particular contempt for the
Spirit of God and His entire work in the dispensation of the gospel. The promise
of the Holy Spirit’s work is a distinct privilege and glory of the gospel. The
Spirit is sent and given by Jesus Christ in a special manner after His
exaltation. His entire purpose is to glorify and exalt Jesus Christ and make His
mediation effective in the souls of people. The Spirit’s work in relation to
Christ is vital to the life and essence of the gospel. Therefore, those who
apostatize from the gospel harbor a unique enmity towards the Holy Spirit and
His work. This enmity often manifests itself early on in the fatal backsliding
of individuals. Once they "trample underfoot the Son of God" and consider "the
blood of the covenant, by which they were sanctified, an unholy thing," as seen
in the earlier instances, they will inevitably "insult the Spirit of grace"
(Hebrews 10:29). The specific ways in which this is done will be further
examined in that passage, if God permits and we have the opportunity. It is at
this stage and degree that the sin of apostasy becomes formally unforgivable.

(7.) Finally, openly professing a detestation of the gospel, as far as it aligns
with their worldly interests and advantages, completes the soul-ruining sin of
apostasy. They may live in times and places where openly renouncing Christ would
be detrimental to their worldly pursuits. However, when the only restraint from
openly declaring their renunciation is their secular disadvantage, their mindset
is considered a full profession of apostasy. In light of all these factors,
along with potentially other contributing elements, I will conclude two things
regarding the sin of apostasy: (1) It is a far greater sin than that committed
by the majority of Jews who crucified Jesus Christ in His earthly ministry, as
previously asserted. (2) It is inconsistent with the holiness, righteousness,
honor, and faithfulness of God to restore individuals who are fully and openly
guilty of apostasy to repentance. Repentance may be granted to them in Hell with
no disadvantage to the glory of God. When individuals obstinately reject the
only remedy and provision that God has provided for sinners, despite having
experienced some conviction of its truth and excellence, and in doing so show
contempt towards the entire Triune God and each person’s unique role in the
dispensation and application of grace, God, out of His faithfulness and
holiness, cannot and will not extend further mercy to such presumptuous sinners.
While He may endure them for a time in this world without visible signs of His
wrath, it is solely as "vessels of wrath fitted for destruction" and as those
whose damnation is not delayed. These warnings should suffice to alert
individuals to the danger of this evil. They serve as calls from heaven to
consider these matters, unless one is hardened by the deceitfulness of sin. The
judgments of God impending over or already inflicted upon a wicked and
apostatizing world further emphasize the need to ponder these warnings.

Now, although most people seem to be secure enough and unaffected by considering
matters of this nature, there are some who may, due to their own
misunderstandings, become discouraged and hindered in their pursuit of
obedience. Therefore, I will take a moment to address and alleviate the
objections that these individuals raise, which are the source of their
discouragement. I will provide some guidance tailored to their particular
situation.

Firstly, some individuals may believe that they are implicated in the described
backsliding and apostasy, leading them to fear that the threatening mentioned in
the text applies to them as well. They may feel that they are judicially
condemned to impenitency, as they had previously achieved a higher level of
holiness, readiness, consistency, and constancy in their obedience than they
currently maintain. They have sadly and drastically deviated from a better
state, experiencing spiritual deadness, fruitlessness, neglect of duties, and
possibly even engaging in sinful behavior for an extended period of time.
Consequently, they fear that since they are aware of having forsaken and
distanced themselves from God, He will completely abandon them, leaving them
trapped in impenitency.

Answer: As this situation often occurs, it is also often addressed. Therefore, I
will not dwell on it extensively, but only in relation to our current purpose
and discussion. Here’s what I have to say:

It is important to acknowledge that all such instances of backsliding are not
only sinful but also dangerous in terms of their outcome. Those who find
themselves under their influence or have been overtaken by them should not only
consider the guilt of the specific sins committed and duties neglected but
primarily reflect on the overall state of their souls and the risk of being
"hardened through the deceitfulness of sin." In such a state, no one can have
any spiritual assurance or security that they will not fall completely and
ultimately from God. Any belief to the contrary is a deceptive presumption that
will only contribute to their apostasy and ruin. There is no truthful word or
promise from God that guarantees His love and favor while one remains in such a
condition. Therefore, it is undoubtedly the duty of anyone who is aware of any
such wrongdoing in their heart or actions to diligently address it, considering
the eternal well-being of their soul.

It is possible for individuals to experience a decline, a falling away from the
level of holiness and obedience they had previously attained, and this may occur
for a prolonged period, perhaps due to a specific sin. However, this does not
automatically place them under the absolute power of the threatening mentioned
in the text. The necessary circumstances and aggravations of sin have been
explained in the previous discussion. It can be considered a safe general
principle that anyone who is spiritually aware of their backsliding is
undoubtedly in a recoverable condition. Some individuals may be recoverable even
if they are not yet aware of it, as long as they are capable of being made aware
through convictions. No one is beyond the hope of salvation until they are
beyond the possibility of repentance, and no one is beyond the possibility of
repentance until they have become completely hardened against all gospel
convictions. Therefore, there is such a thing as recoverable backsliding. Here
are a few reasons why: (1) Christ calls people to such a recovery, demonstrating
His approval and willingness to assist those who sincerely devote themselves to
their duty (Revelation 2:5; Revelation 3:1-3). (2) God has promised to heal and
restore such backslidings in believers (Hosea 14:4). With these assurances,
there should be sufficient encouragement for individuals to strive for their own
recovery. Those who resist making such efforts are likely driven by either
unbelief or a love for sin. Therefore, it is important to take action and seek
restoration.

If individuals have experienced a decline in their pursuit of holiness and
obedience, but it did not stem from a dislike of Christ and the gospel, and they
have not deliberately chosen another path of duty or sin in place of Christ,
then there is a great necessity and encouragement for them to diligently seek a
blessed recovery. Even if their decline has been caused by the power of
temptations and the deceitfulness of sin, combined with their own sloth and
negligence, which is the worst-case scenario in this situation, if they resolve
in their hearts to return to their former commitment to Christ, recognizing that
it was better for them then, the Lord Christ calls them to do so, and He is
ready to receive them upon their return, as evidenced in the promises of the
gospel. However, these individuals must remember that the command to return is
urgent, just as it was for Lot when he was instructed to flee from Sodom. They
must not hesitate or delay. It is a matter of their souls, and the present
moment, in which they are being warned, is the only opportune time for their
escape. If anyone lingers, as Lot did, the Lord will lay hold of them and bring
them forth by the power of His grace for their deliverance. The specific ways
and duties these individuals need to undertake, as well as the means they are to
employ, are not the focus of our current discussion. My intention is simply to
demonstrate that those who express such concerns should not be discouraged by
this context and its exposition from seeking a recovery, in which they will find
acceptance with God.

Secondly, it may be argued that the ultimate outcome is the same whether we fall
from gospel holiness or never attain it in the first place. Some may claim,
"This is our situation. Despite our previous perceptions of ourselves and
others’ opinions of us based on our profession, we now realize through
experience that we have not achieved the level of holiness required by the
gospel." They assert that their corruptions, perhaps specific ones, are too
strong for their convictions. Despite believing they had overcome these
corruptions, they have repeatedly succumbed to them. They find that the power of
certain sinful desires has become so ingrained in them that they continually
fall under its control. Consequently, they may have lost much of their awareness
of the guilt associated with these sins and their ability to resist them. It
must be acknowledged that this condition is spiritually perilous and, if not
delivered from, may lead to total apostasy. To address this situation properly,
we should note the following:

There are three degrees of sin’s power and dominance, and it is crucial to
determine under which degree those who voice this complaint find themselves. The
first degree is mentioned in Romans 7:23, where the apostle Paul declares:

"I see a law in my members warring against the law of my mind, and bringing me
into captivity to the law of sin." In this condition of being captive to sin,
there are two important considerations: The will, in its desires and
inclinations, remains steadfastly opposed to the power and influence of sin.
Even in its dominance, the will experiences hardship and recognizes its
captivity. This captivity to the law of sin does not extend to the outward
commission of sin, but rather encompasses the internal struggle within the mind
and affections regarding sin. No person in this world is completely free from
this condition; to some extent, everyone grapples with it, just as the apostle
Paul did. He groaned for deliverance from it (Romans 7:24).

There is another degree of sin’s prevalence described in Romans 6:16; Romans
6:19 : "Do you not know that if you present yourselves to anyone as obedient
slaves, you are slaves of the one whom you obey, either of sin, which leads to
death, or of obedience, which leads to righteousness?" This refers to a state
where individuals willingly give themselves up to the service of sin,
disregarding any checks from conscience or understanding. However, we are not
presently discussing those who willingly serve sin without resistance.

Between these two degrees, there is a middle ground, described in 2 Peter 2:19.
People in this state can be considered "servants of corruption" since they are
overcome by it and brought into bondage. They are not willing servants of sin
who submit without any struggle or conflict. On the other hand, they surpass
those who complain of being captives to the law of sin since they are explicitly
referred to as "servants of corruption," which is not the case for the others.
These individuals, therefore, appear to be those who, despite their convictions
and efforts, are still under the power of a prevailing and habitual lust,
leading them to engage in repeated acts of sin.

If this is the condition that is being complained of, it must be acknowledged as
a state of significant hazard and danger. Those who are not deeply aware of this
are likened to someone lying in the midst of the sea or atop a mast, as
described in Proverbs 23:29-35 in reference to those who indulge in excessive
wine. Therefore, unless a remedy is found in this situation, it will deprive
individuals of, or prevent them from attaining, any assured participation in
gospel holiness. At this point, I must refrain from discussing the nature and
means of mortifying sin in general. I have already addressed this in other
discussions, providing the best guidance and advice I am capable of offering. I
would direct those concerned to seek guidance and counsel from capable spiritual
guides where available. It is worth noting that such actions have sometimes
shattered, defeated, and dispersed sin’s forces in the soul, where individuals,
relying on their own wisdom and strength, were unable to contend with it. This
seeking of guidance is an ordained means of God’s provision for this purpose, as
stated in James 5:16 : "Confess your faults one to another," etc. It is
important to recognize that the misuse of this divine ordinance by Satan, by
turning it into a mandatory confession of all sins to a priest with the power of
absolution, has led to numerous evils and proved to be a destructive mechanism,
hindering individuals from receiving the intended benefits of this practice.
Therefore, if anyone has experienced sin being and continuing to be too powerful
for them, and they find themselves in a state where the wise saying "Woe to him
who is alone" applies, let them seek advice from those who have the knowledge
and ability to speak a timely word to the weary and faint-hearted. They will
find relief in doing so. God will reveal the hidden evils of this kind that
individuals try to conceal to their own detriment, and He will expose festering
wounds that individuals may attempt to cover up, which, if left unattended, can
lead to further decay and harm.

Secondly, the desired outcome will never be achieved without exerting violence
against ourselves when it comes to occasions of sin, especially concerning the
specific corruption that is assumed to be prevalent. In this case, when known
situations arise that could provoke or enable the complained-about evil to
manifest, we must not entertain any deliberations, inclinations, or compromises.
Instead, we must act with force and promptly execute the resolutions we have
made, without engaging in any debate or discussion. This is the condition in
which we must heed our Savior’s advice, as mentioned in Matthew 5:29-30, about
"plucking out a right eye" and "cutting off a right hand," which metaphorically
signifies the need to forcefully suppress our affections and desires. This
aligns with the counsel given in Proverbs 4:14-15 : "Enter not into the path of
the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn
from it, and pass away." The repetition of these expressions emphasizes the
necessity of acting with resolute determination and holy violence in this
particular obedience. There are three aspects to this holy violence concerning
occasions that may lead to the dominance of a particular corruption: The mind
must reject the initial solicitations of these occasions. When circumstances
arise or are occurring in a person’s life where their lust or sinful inclination
typically manifests itself, these temptations will present themselves and appear
enticing, as mentioned in Psalms 50:18 and Proverbs 23:31. Various thoughts and
justifications may arise in the mind to make the occasion seem necessary or at
least not dangerous. However, if these insinuations are not immediately and
firmly rejected without any hesitation or delay, the soul will likely become
entangled and overcome once again.

Expressing a firm rejection of any reservations or compromises, even if the
occasion is tempting, so that the mind refuses to entertain them under any
pretext. Such reservations may arise, suggesting that although a person may
indulge in their present inclinations to a certain extent, they will stop or
avoid what those actions may lead to. However, when the mind is fully aware of
the deceitfulness of the heart in this matter, it will recognize its own
foolishness in entertaining false promises or reservations, and vehemently
reject any such thoughts.

Making practical changes, such as avoiding the place itself, social settings, or
company where such occasions are presented, while exerting a determined effort
to control one’s affections. This aligns with the emphasis and exhortation in
the aforementioned passage from Proverbs 4:14-15.

These practices of holy violence are necessary for individuals who desire to be
freed from the power of a persistently prevailing corruption. Those who do not
consider their deliverance worth such vigilance and care will continue to live
under the dominion of sin.

Thirdly, maintaining constancy in private prayer as a means of combating the
power of such corruption. This is the only way for a person to address God
concerning this evil, as certain thoughts, circumstances, and pleas are not
suitable for sharing with others. It is often found that consistent, fervent,
and faithful private prayer is like Moses and Amalek. When Moses’ hands were
lifted up, Israel prevailed, but when they were lowered, Amalek gained the upper
hand. If a person engages in dedicated prayer to oppose a specific sin or
corruption, regardless of their own resolutions or confidence in their own
intentions, as their constancy or fervency in that duty weakens or wavers, the
power of sin within them strengthens and will successfully tempt them on the
next occasion. The most meticulous efforts, wisdom, or abilities will not bring
about deliverance in this case without a conscientious commitment to and
fulfillment of this duty.

There are many other similar things that could be discussed, but I must not
deviate too far from my main purpose. I thought it necessary to offer these
points as guidance for those who may be hindered in their pursuit of "perfect
holiness in the fear of God."

* * *


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  CHAPTER 16: 14. CHAPTER 13.
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CHAPTER 13.

DIRECTIONS TO AVOID THE POWER OF A PREVAILING APOSTASY. In addition to the
warnings given in the previous chapter, some directions may be added that could
be useful for those who want to avoid the occasions, causes, and dangers of the
apostasy that has been discussed thus far. Although, as mentioned before, a
vigilant commitment to all gospel duties and the active exercise of gospel
virtues in general are required for our preservation, there are certain aspects
that specifically relate to the present state and circumstances of the mentioned
evil, and these should be particularly noted. The fact that some people despise
such things should not deter us from diligently attending to them, as long as
they are prescribed in the Scripture for similar cases. The contempt of these
directions stems only from the pride and complacency that are significant
aspects of the apostasy being discussed. Our first direction of this nature is
that we should strive to genuinely and truly comprehend the significance of
God’s glory in this matter and understand our duty in relation to it. Without
this understanding, we are susceptible to the grip of the security that leads to
the broad path and wide gate of apostasy. In fact, if our hearts are not
primarily and fundamentally affected by the concern for God’s glory in any evil
that occurs in the world, then our professed faith lacks sincerity. When God
threatened to disinherit and destroy the Israelites in the wilderness due to
their rebellious provocation, Moses was deeply affected by the concern for the
glory and name of God in that situation. This can be seen in Numbers 14:11-19.
Similarly, Joshua also displayed this concern when the same people sinned and
faced punishment. He asked, "What will you do for your great name?" (Joshua
7:8-9), which has unfortunately become a subject of mockery in our times.

We inevitably think about these matters as they are commonly discussed among
people. However, if our thoughts are limited to our own well-being and that of a
few individuals close to us, while lightly regarding the evil that has befallen
other parts of the world, we are unlikely to be delivered from the destructive
consequences that these things openly lead to. Should we not be concerned that
many nations where the profession of the gospel and the open submission of soul
and conscience to Jesus Christ once flourished have now been completely
overtaken by Mohammedanism, paganism, and atheism? Do we think these events are
mere coincidences or the result of random shifts in worldly affairs, to which
all things are susceptible? Has any nation or people ever lost the gospel in
terms of their profession without first rejecting it in terms of its power,
purity, and obedience? Is the glory of God and the honor of Christ not deeply
involved in all of this? Should we not be deeply concerned that countless souls,
who still outwardly profess the name of Christ, have fallen into such a state of
degeneration from the mysteries, holiness, and worship of the gospel? Their
actions have provoked the holy God to subject them to woeful bondage and slavery
for generations, without any sign or hope of relief. It is truly lamentable that
the power of this apostasy has been so strong that they have not accepted the
consequences of their sins nor been improved by the sufferings they have
endured. Doesn’t the holy name by which we are called suffer in these
circumstances? Isn’t it evil spoken of because of them? The miseries, prolonged
calamities, and oppressions of numerous nations who profess to be Christians
have become a stumbling block and a temptation, casting doubt on the truth of
the gospel and the power of Jesus Christ. These nations experience distress and
deprivation comparable to that of the Jews, lacking any assurance of divine
protection and remaining unrepentant in their afflictions. While it is true that
the church may face great trials and persecutions even in its best state, God
orchestrates these trials in a way that brings glory to Himself and spiritual
growth to those who endure them. Ultimately, the gospel and its faithful
followers do not suffer loss through suffering. However, when we consider the
horrific judgments that have befallen many parts of the apostate Christian
world, there is nothing but cause for lamentation and temptation. Should we not
be deeply concerned that a significant number of those who bear the name of
Christians, enjoying worldly prosperity, openly engage in idolatry? This not
only brings unspeakable scandal upon the Christian religion but also exposes
them to the imminent danger of eternal ruin. Should we not be troubled that many
of these individuals renounce the humble and meek spirit of Christ and the
gospel, instead choosing to persecute, ruin, and destroy other Christians who
may even be more righteous than themselves, simply because they refuse to submit
their souls and consciences to their imposed authority? Is it not alarming to
witness the dreadful consequences of this apostasy, resulting in all manner of
heinous sins that plague the world?

Certainly, if we do not feel a deep sense of distress regarding these matters,
if our souls do not grieve in secret over them, if we are not concerned about
the diminishing presence of truth and holiness in the world, then we ourselves
are at significant risk of being swept away by the deluge of apostasy.

If we truly understand the importance of upholding the glory of God in these
matters, it would be appropriate to consider what our duties are in light of
this realization.

1. The first requirement of us is to privately mourn over the lamentable state
to which the profession of Christianity has deteriorated in the world. God
specifically recognizes those who grieve over the prevalence of sin and the
apostasy of the church, as indicated in Ezekiel 9:4. He will not pay heed to
anyone else when executing judgments upon ungodly apostates. While we may choose
to suffer alongside those with whom we do not sin, it is our lack of concern for
the sins of others that leads to apathy in the face of their suffering.
Therefore, it is only those who, out of a deep awareness of God’s dishonor and
genuine compassion for the souls of perishing sinners, sigh and cry over these
abominations, who will either be preserved from the public calamities that may
ensue or find comforting support amidst them. The fact that there is a general
indifference among the best of us towards these matters is a foreboding sign
that things are deteriorating further. Who among us sheds tears because people
disregard God’s law? Who sufficiently laments the decline of faith, truth, and
holiness in the world? Most people, like Gallio, are either apathetic towards
these concerns or, at best, only seek to protect their own interests amidst the
impending destruction. Many measure all things solely by personal advantage and
fail to see any faults in the profession of religion, except in those who voice
their grievances. Although the degeneration of Christianity among its
present-day adherents has become a common topic of conversation, very few are
truly moved by it in their hearts as they ought to be. In this state of affairs,
it is essential for us to engage in continual prayer, invoking the promises
recorded in the Word of God for the restoration of the original glory, power,
and purity of the Christian faith. This was the means by which the church was
restored in the past, and it remains our duty today (Isaiah 62:6-7). Our hopes
are anchored in this pursuit. Nothing is too difficult for God. If He chooses to
work in this matter, no one can hinder Him. The situation is not beyond His
healing touch. He can send peace, truth, and righteousness from above and cause
them to prevail on the earth. If everything were left solely to the wills of
fallen humanity in their corrupted state, we could only expect a further
increase in abominations. Sovereign and effective grace can still provide
relief; nothing else has the power to do so. Truly, salvation is not to be
sought from the lofty mountains and hills, but in the Lord our God lies the
salvation of His people. However, God must be diligently sought after. Remaining
steadfast in this duty, praying for others out of a deep sense of the importance
of God’s glory and a zeal for the honor of the gospel, is the most effective
means of our own deliverance and preservation.

We are also required to demonstrate unwavering testimony against the prevailing
apostasy. This entails two aspects: (1) openly and boldly professing and
defending the faith and truth of the gospel. The prevailing trend of casting
contempt and ridicule on essential evangelical truths can discourage many from
openly acknowledging and professing them. People often consider various factors
before engaging in the defense of truth, leading them to find no opportune
moment while pernicious errors are boldly propagated each day. Thus, now, more
than ever, it is crucial for all who hold God’s ways in their hearts to
earnestly contend for the faith that was once delivered to the saints.
Neglecting this duty due to sloth, self-love, fear, or worldly ambitions will
eventually bring unrest and trouble. (2) Exemplifying holiness, righteousness,
and fruitful good works is also part of the testimony against the prevailing
apostasy that is required of us. While this is our constant duty at all times,
the advancement of the pernicious evil we are addressing necessitates a
redoubled diligence in this regard, thereby shining a light upon it.

Secondly, in such a season, it is crucial for those who desire to be preserved
to exercise a careful and vigilant watch over their own hearts, considering
their duty and the dangers they face. While temptations abound, accompanied by
various circumstances that increase their effectiveness, and external factors
contribute to this evil, the root of every person’s spiritual decline lies
within their own hearts and spirits. The differing effects of these influences
on individuals’ minds and lives primarily stem from their own choices. Their
level of care, diligence, and watchfulness on one hand, or their slothfulness,
carelessness, and negligence on the other, determine whether they will be
preserved or overcome. Therefore, the advice I offer is that which is given by
the Holy Spirit in this matter (Proverbs 4:23), "Guard your heart with all
diligence, for from it flow the springs of life," or, as emphasized in the
original text, "Above all else, guard your heart." People in the world are most
occupied with preserving and increasing their possessions and belongings, for
which they employ great care, watchfulness, diligence, and the utmost wisdom and
effort. It is common knowledge, except among those who are consumed by their
lusts and given over to wastefulness and extravagance. However, the care and
diligence required to guard our hearts (as determined by the Holy Spirit) should
surpass any measure applied to other matters, yet it is evident that such wisdom
is lacking among us. Many people show little diligence in guarding their hearts.
As long as they can safeguard their other interests, they leave their hearts to
follow their own course. In fact, the heart is often neglected and lost
precisely in the pursuit of keeping other things. While it is occupied with
preserving our lives and the world and its possessions, it becomes consumed by
worldliness, covetousness, earthly wisdom, negligence of spiritual duties, and
barrenness in producing righteous fruits. It is an unfavorable exchange, as
nothing is truly gained through this neglect, and ultimately, everything,
including the heart and the world, will be lost. The Holy Spirit plainly conveys
this message in the directive to guard our hearts above all else. We are not
only commanded to do so, but a compelling reason is provided to enforce our
obedience: "For from it flow the springs of life." All events depend on the
state of our hearts. When our hearts are guarded, the course of our entire lives
will align with God’s will, and the end will be the enjoyment of Him in
eternity. Neglecting this duty will result in the loss of life, both in terms of
obedience in this life and the eternal glory to come. Therefore, this is the
primary instruction to be applied in the present situation. If anyone wishes to
avoid being overcome by the power and prevalence of the causes of apostasy
mentioned earlier, let them carefully examine their own hearts, as the springs
of life flow from within. The term "heart" in Scripture refers to all the
faculties of our souls, encompassing our entire rational capacity for moral and
spiritual operations. We also understand it in the same way. Keeping the heart
entails preserving the proper order and functioning of these faculties, as they
engage in all things according to their distinct powers, and fulfilling the
soul’s duty towards God. In the context of the present duty, several specific
aspects are involved: The heart must remain awake and attentive to its own
deceitfulness. The wise man warns that "Whoever trusts in his own mind is a
fool" (Proverbs 28:26). The root of all complacency, which leads to inevitable
harm, lies in individuals leaving their hearts to their own devices and placing
their trust in them. According to the judgment of the Holy Spirit, a person is
unwise if, despite the numerous instructions and warnings in Scripture about the
deceitfulness of their hearts, they carelessly entrust their eternal welfare to
it. Peter, the apostle, once trusted in his own heart with unwavering
confidence, and we know the outcome of that. It is a common tendency for many
people in this matter. They believe and convince themselves that even if
everyone else were to abandon the gospel completely or fail to maintain the
level of obedience they have achieved, they would not do the same. However,
numerous visible examples demonstrate the disappointment of such claims. Every
apostate once believed they would never fall away. We are specifically referring
to those who possessed the light and conviction of their duty, and consequently
made resolutions to remain steadfast. Therefore, maintaining a constant,
vigilant suspicion towards our own hearts regarding their deceitfulness, their
inclination to be deceived, and their hidden justifications for yielding to
temptations, serves as the foundation for all other necessary duties to preserve
our faith.

Even this truth is despised by some. They deny the existence of deceit in their
own hearts and fail to recognize it in others. While they acknowledge the
prevalence of deceit in human interactions, they cannot conceive of deceit and
treachery within their own hearts concerning their actions, duties, ways, God,
and eternal state. They wonder, if one cannot trust their own heart to be loyal
to its spiritual and eternal interests, whom or what can they trust? How
fortunate would they be if such beliefs governed their present obligations and
future judgment! However, is it not possible that a dominant self-love blinds
individuals and leads them to impose false perceptions and notions regarding sin
and duty upon their minds and affections? Is there no disorder in the faculties
of our souls, no confusion in their operations? Are there no remnants of sin
that are inseparable from them in this life, accompanied by various forms of
spiritual deceitfulness? Are there no corrupt reasonings that arise, prompting
the postponement of important duties? Are there no inclinations toward undue
pride and presumption? Is there no vanity or uncertainty in the mind? Can all
these countless aspects be present without any deceit or association with
deceit? As one person said to the Druids long ago, "Solis nosse Deos et coeli
Numina vobis Aut solis nescire datum," —

"To know only the gods and the divine powers of the heavens, Or to know only
ignorance, is granted to you."

...may be applied to those who hold such beliefs: either they alone possess
knowledge of the state of the human heart in relation to God, evangelical
obedience, and one’s eternal well-being, or they alone are ignorant of it. Until
we have greater confidence in this purported new discovery, we must continue to
emphasize the importance of individuals being diligently aware of the deceitful
tendencies of their own hearts. Neglecting this duty would render all our
efforts futile, no matter what else we do. Blessed is the one who maintains
constant vigilance! Such mindfulness will lead people to carefully and
conscientiously avoid any situations, both internal and external, that may have
the potential to steer them away from the gospel. Engaging in a bold, reckless,
and carefree mindset that exposes oneself to various influences, indulges in
frivolities, and partakes in profane conversations, with a fearless confidence
in the allurements of seduction orchestrated by deceitful individuals, has been
the downfall of countless believers. The virtues of self-distrust, humility, and
a reverent fear of causing offense, along with similar graces that safeguard the
soul, can only be nurtured and exercised when individuals are fully awake to the
deceptive nature of their own hearts.

We must keep our hearts awake and attentive to the help and relief that can only
be found in Christ Jesus, the leader of our salvation. Despite Peter’s
confidence, it was only through the intervention of Christ that he was saved
from complete ruin: "I have prayed for you that your faith may not fail." If
anyone succeeds in dissuading people from seeking all their spiritual help and
relief from Christ, relying on Him alone for daily supplies of grace and
strength, for continuous guidance, assistance, preservation, and the
establishment of grace (as they attempt in various ways), there is no need to
fear that they will easily be led astray by whatever others, Satan, or the world
may desire. However, our discussions are based on different principles. We
consider Jesus Christ to be the source and origin of all grace, the One who
alone can preserve us in faith and obedience, and who imparts effective supplies
of grace to believers for that purpose. Therefore, we are to continually
approach Him through faith and prayer for our preservation, as directed in
Hebrews 4:15-16. He alone can "protect us from the hour of trial that is coming
on the whole world to test those who dwell on the earth" (Revelation 3:10).
Hence, those who wish to be safeguarded from the power of temptations that
threaten apostasy from all directions must keep their hearts perpetually
attentive to their only source of help and relief. Those who have not recognized
the danger they are in will see little reason to concern themselves with these
instructions. However, for those who are affected by the evident ruin of
countless individuals and their own apparent peril, caused by prevailing factors
and innumerable occasions thereof, whose eyes have been opened to observe the
prevailing tendency in the world to abandon the core principles of the gospel
and the diverse ways in which this inclination is encouraged, followed, and
pursued — they will understand the importance of being reminded of a refuge and
sanctuary to which they can turn and be preserved.

Let us keep our hearts attentive to their own spiritual condition, whether there
is progress or decay in holiness. We have already discussed in our exposition of
Hebrews 4:12-13 the subtle and often imperceptible beginnings of spiritual
decline, along with the reasons and causes behind them. I will only add that in
a time like the one we are currently experiencing, it is crucial to frequently
examine ourselves, to assess the state of our inner being — the health of our
spiritual life, whether our faith and love are thriving or waning, and whether
our affections are inclined towards God or the world. Failure to do so will
expose us to greater dangers than we may be capable of escaping on our own.
These considerations are not only useful, but necessary for our ongoing
obedience. What is particularly emphasized here is their practice and
implementation in light of the evil and danger under discussion. Even when we
have faithfully fulfilled our duties, we can only rejoice in God’s grace if we
are preserved and delivered. However, if we are found to be slothful, negligent,
and complacent, what hope can we have of withstanding the pervasive evil that
surrounds us on all sides? There is no method of deceit or force that we are not
or could not be attacked by. The subtle strategies employed by this apostasy are
so numerous that they cannot all be listed. The current, fueled by various winds
of temptation, is strongly against us. Each day brings new additions to its
strength. New arguments and excuses against the truths and holiness of the
gospel are constantly devised and utilized. Some seek to undermine them
secretly, while others openly despise them, and Satan’s hand is involved in all
of these endeavors. If we were to neglect the watchful care over our hearts and
the diligent pursuit of all means for their preservation in sound doctrine and
holy living, what assurance would we have of ultimately escaping its clutches?

Having provided these general directions, the following ones must specifically
address some of the particular ways and means by which this decline has been
carried out and promoted, especially those to which the present age and season
are most susceptible. Due to the length of this discussion exceeding my initial
intention, I will only mention a few things to indicate the nature of the
directions that could be further elaborated upon. Here, I will name just two.
Therefore,

Thirdly, Be cautious not to find satisfaction or place trust solely in the
outward privileges of the church or in participating in the administration of
the gospel ordinances within it. We are aware of the diverse opinions regarding
the specific forms of outward worship and the state of the church held by
different individuals. However, since all people approve of and adhere to some
form of church-state and worship, I am not singling out any one in particular
but addressing everyone according to their own chosen way of worship. As
previously mentioned, the world was greatly deceived by false pretenses
regarding these matters. We cannot exempt ourselves from the need for vigilance
in this regard simply because we believe that we currently enjoy the
administration of these ordinances in purity, according to the institution of
Christ. Even when administered correctly, they remain susceptible to abuse,
corruption, and defilement. In some cases, they may be even more prone to
misuse, as there is a greater temptation to place excessive confidence in them.

It is indeed a special mercy for anyone to be entrusted with the privileges of
the church and the institutions of the gospel. In fact, it is the greatest
outward honor and distinction that one can attain in this world. Theodosius, one
of the greatest emperors in history, affirmed that he considered being a member
of the church to be a greater honor than his imperial crown. While it is true
that the downfall of the Jews was primarily due to their misplaced confidence in
their spiritual and church privileges, the apostle acknowledges that they had
great preeminence and advantage, which could have brought them significant
benefit. Those who currently enjoy the administration of holy things, which far
surpasses the beauty and glory of what was entrusted to the Jews, have an even
more excellent and superior position, as stated in 2 Corinthians 3:10.
Therefore, whoever despises or neglects these things, regardless of the excuses
they may offer, are completely ignorant of gospel holiness. For how can holiness
exist when individuals openly disobey the commands of Christ and neglect the use
of the means He has appointed to engender and preserve it in our souls? Nothing
should be said to diminish the excellence, dignity, and necessity of the
privileges and ordinances of the church when we seek to dissuade people from
placing excessive confidence in them, which can be detrimental. If individuals
cannot find a middle ground between rejecting all the ordinances of the gospel
and blindly trusting in the mere outward performance or observance of them, they
have no one to blame but themselves for their spiritual ruin, stemming from
their own darkness, pride, and unbelief.

Once again, there is no aspect of our obedience where the continual exercise of
faith, spiritual wisdom, diligence, and watchfulness is more essential than in
the proper use and application of gospel privileges and ordinances. The giving
of glory to God and the eternal well-being of our souls depend on nothing else
as prominently as they do on this. A spiritually thriving Christian is one who
understands how to rightly utilize the institutions of worship in the gospel and
does so accordingly. These institutions serve as the ordinary means through
which the Lord Christ imparts His grace to us, and through which we express our
love, praise, gratitude, and obedience to Him. This spiritual communion forms
the essence of our spiritual life and significantly impacts our growth or
decline in holiness, as well as our perseverance or apostasy in our profession
of faith. The proper use of these privileges is therefore of utmost importance.

Therefore, in accordance with my current objective, I simply wish to warn
against placing undue reliance on these external aspects: the name, title,
privilege, and mere observance of them. Countless individuals have been deceived
into a false sense of security and have fallen into apostasy by doing so. There
are some (and not an insignificant number) whose entire religious practice
consists of attending church and remaining there for the duration of the worship
service that aligns with their preferences. They believe that by doing this,
they have fulfilled all their obligations towards God, especially if they
partake in the sacraments at the appointed times. There are also many others
who, it is feared, content themselves with merely listening to the preaching of
the word and thus pacify their consciences into a state of tranquility and
complacency. Otherwise, it would be impossible to explain why so few among the
large crowds that gather to hear the word are truly converted and led to
wholehearted and obedient devotion. However, my specific concern is for those
who profess to surrender themselves to gospel obedience and consequently partake
in all the privileges afforded by the gospel in accordance with the established
order. I urge them to be cautious not to place excessive reliance or trust in
these external elements, as doing so can be detrimental to their spiritual
well-being in various ways.

One area where men can deceive themselves is through spiritual gifts, which are
among the privileges of the church. Some individuals find contentment in the
gifts possessed by others and the satisfaction they derive from them. The use
and exercise of these gifts can stir people’s emotions and even evoke temporary
faith and fleeting joy. Regrettably, some individuals rely solely on these
experiences without pursuing a continuous source of living water within
themselves. Others may place their confidence in their own gifts, whether it be
their knowledge, understanding, or ability to pray or speak about spiritual
matters. However, the apostle’s intention, as previously discussed, is to
emphasize that even the most remarkable spiritual gifts, along with their impact
on the souls and lives of those who possess them, or their contribution to the
edification of the church, will not guarantee immunity from complete apostasy.
At the final judgment, some individuals will be rejected despite being able to
boast about their prophetic abilities and their ability to cast out demons in
the name of Christ, even claiming to have performed "many wonderful works" in
his name. This is evident from the words of Jesus in Matthew 7:22-23.
Consequently, when his disciples (who were true believers but still spiritually
immature) became enthralled and possibly prideful due to their successful
experiences of casting out demons in Jesus’ name, he redirected their focus away
from relying on such accomplishments for their eternal well-being. Instead, he
urged them to place their trust in God’s sovereign electing grace and its
accompanying fruits, as recorded in Luke 10:20. The reason for this redirection
is that these gifts are not inherently linked to any of the specific and
distinctive causes of salvation. That which was obtained through his death,
given into his power upon his resurrection, and first shared on his ascension.
But all that follows from this is that they are inherently good and holy, and
intended for good and holy purposes - namely, the confirmation of the gospel and
the edification of the church. However, it does not necessarily mean that they
bring salvation to those who receive them, unless they are accompanied by
special grace towards them and their obedience to God’s commands. These two
aspects can be separated. Therefore, it is of great importance for all those who
have received these spiritual gifts to ensure that they are animated and guided
by special grace. Without careful attention, these gifts can give individuals a
false sense of what they possess and elevate their significance beyond what they
truly deserve. Since these gifts pertain to spiritual and heavenly matters,
similar to the realm of special grace, people are prone to assume that they are
exercising genuine grace when, in reality, it may be far from them.
Additionally, these gifts can enhance the outward appearance of one’s
profession, making it appealing to others and satisfying to oneself. Both of
these tendencies clearly contribute to the destruction of souls if not managed
and utilized wisely. Therefore, to provide some insight into this matter, it is
worth noting a clear distinction between the operations of spiritual gifts,
which are limited to specific functions, and the comprehensive nature of saving
grace. Gifts have their designated works, in which they act powerfully, but they
do not exert any influence on the soul beyond those specific tasks. On the other
hand, the work of saving grace is universal, equally relevant in all times,
occasions, seasons, and duties. While it may manifest more prominently at
certain times or in specific instances of duty, it enlivens and prepares the
heart for obedience in all aspects of life. A more detailed exploration of the
differences between spiritual gifts and saving grace, as well as their nature
and purpose, will be addressed extensively in another discourse, with the help
of God. For now, it is important to caution against finding comfort or security
solely in the exercise of these gifts during times of genuine spiritual decline
in grace and obedience.

However, placing too much importance on a particular form of worship can lead
some individuals to develop a harmful confidence in these matters. Believing
that they alone have attained the correct way of gospel worship and the
administration of its ordinances, and perhaps based on misconceptions, they
begin to highly regard themselves and then despise all others, and if possible,
even persecute them. This gradually leads them to place their trust in what they
consider to be excellent, to the point of neglecting more significant matters.
It is not uncommon to observe individuals who are strongly committed to a
particular religious opinion and practice, making it their sole focus, using it
as the measure for everything and everyone, and using it as the basis for
communion and genuine love. They evaluate and esteem themselves and others based
on whether they embrace that opinion or not. This bears resemblance to what God
laments in the prophet Isaiah 65:5. It is unfortunate that such principles and
practices often coincide with a decline in love, humility, meekness, self-doubt,
condescension, and zeal in other areas. When this occurs, regardless of one’s
outward profession, the danger of apostasy is present. Therefore, while it is
important to value and strive for the proper order of the Church of Christ, the
purity of worship, and the orderly administration of ordinances, we must be
cautious not to overestimate our own achievements. If we do so, we are likely to
justify other forms of neglect, which will undoubtedly lead to spiritual
sickness and decline. Undue confidence is evident when any or all of the
following characteristics are present among us:

(1.) Neglect of personal spiritual disciplines is a detrimental sign. This
unfortunate outcome often arises among believers due to being overly engrossed
in worldly affairs or being controlled by a dominant sinful desire, or by
mistakenly relying solely on public worship. Unless God awakens the soul, when
these factors converge, the individual is in a perilous state. Specifically,
when individuals are content with public religious practices or communal worship
to the extent that they neglect their personal devotional times, they are on a
dangerous path towards apostasy.

(2.) Indulging in any private sinful desire to gratify the flesh is another red
flag. This significant deficiency in the power of godliness is often accompanied
by outward strictness in its form. It is a profound deception of sin when it
convinces people to justify a particular sin using the names, titles,
reputation, and privileges of the church or the participation in its ordinances.
Detecting the hidden influence of this deception is no easy task.

(3.) Likewise, when believers adopt a loose and careless lifestyle, it is a
cause for concern. It is indeed perplexing how many gospel-professing
individuals have embraced a negligent and carefree manner of living, but the
reality is undeniable. It is widely acknowledged that walking closely and
strictly with God, with conscientious fear of sin, is essential for acceptable
evangelical obedience and holiness. However, numerous believers exhibit a degree
of laxity and recklessness in their behavior, displaying audacious boldness when
confronted with opportunities for sin and engaging in a liberty or rather
licentiousness in their conduct that is entirely incompatible with such
obedience. While there may be various contributing factors, one possible reason
is that they find excessive satisfaction in their association with the church
and its privileges, as well as in their adherence to public worship and the
observance of its ordinances according to their respective roles and capacities.

Therefore, the essence of this guidance is that if we want to be protected from
the prevailing apostasy of our time, we must pay close attention to our
principles and actions regarding the privileges of the church and the practices
of gospel worship. Neglecting or disregarding them means rejecting Christ’s
authority, and we cannot expect His acceptance or involvement in our lives if we
defy Him. On the other hand, if we become so reliant on these privileges that we
tolerate any of the mentioned evils, we will follow in the footsteps of those
who, under the guise of the church and its privileges, openly abandoned Christ
and the gospel. The same causes will yield the same effects in us as they did in
them. However, there is a balanced approach between these extremes, which, when
followed, brings rest and peace to our souls. This approach involves humbly,
carefully, and conscientiously utilizing these privileges for their intended
purposes. It might be helpful to mention some indicators by which we can assess
whether our hearts are upright and properly disposed in the use of gospel
ordinances. Let us evaluate ourselves in this regard:

If our hearts are improved or humbled by them, or if we feel remorse when they
do not have the desired effect. Their purpose, as far as we are concerned, is to
stimulate and manifest all aspects of grace. Therefore, if we notice that our
faith and love are strengthened, that we take pleasure in God, that we yearn for
increased grace and holiness, that we detest sin, that we bear fruit in good
works and perform all our duties of obedience, that we experience joy in
spiritual matters, that we humble ourselves and marvel at grace, then we need
not condemn ourselves for lacking sincerity in these acts, even if we are aware
of our weaknesses and imperfections. However, due to the influence of our
corrupt nature, temptations, the frailty of our flesh, and the prevalence of
unbelief, there may be times when we fall short of a palpable experience of this
effect on our souls through these means. In such cases, it is still possible to
find comfort in the evidence of our sincerity by refusing to entertain other
excuses and prejudices and instead holding ourselves accountable for our
unfruitfulness, which should lead us to humble ourselves. The absence of this
humility has led some to reject the efficacy of gospel ordinances, considering
them lifeless and pointless, while others have become formal, careless, and
unfruitful despite having access to them. When all disguises are removed and
unveiled, these attitudes will be exposed as the fruit of pride and the
deceitfulness of sin.

It is so when, in the administration of the ordinances, spiritual realities are
made tangible and close to us. When we encounter Jesus Christ being vividly
portrayed and crucified before our eyes in the preaching of the word, when the
essence of the teachings becomes imprinted on our minds, when we have a sense of
feeling and grasping the word of life, and when the things we hope for acquire a
degree of reality in our souls, then we are engaging in this aspect of obedience
in the appropriate manner. The apostle speaks to this effect in Romans 10:6-9.
The preached word and other ordinances do not merely direct us towards distant
realities; they bring the Lord Christ and all the benefits of His mediation into
our hearts. However, if we content ourselves with mere intellectual
understanding, with detached notions of spiritual matters, if we find
satisfaction in the outward performance of our own duties and those of others,
then we have reason to be concerned that our hearts are not right in the sight
of God in this regard. When we observe that our conscientious participation in
all the appointed worship ordinances stimulates our diligence and watchfulness
in fulfilling all other required acts of obedience, we are engaging with them in
the proper manner. Conversely, when individuals, under the pretext of these
ordinances and a mistaken satisfaction in them, allow themselves to neglect
other duties, they create a pathway for further apostasy from holiness, as
previously explained. Therefore, the greatest evidence of our proper attendance
to these ordinances is when they inspire, invigorate, expand, and establish us
in the pursuit of universal obedience. Thus, those who conscientiously make use
of church privileges and gospel ordinances are the ones whose hearts are most
devoted to fulfilling all other duties through them.

Lastly, it is of great significance when, in the administration of gospel
ordinances according to Christ’s command, we have a personal experience of His
grace to the extent that we are strengthened to endure suffering for Him and for
the sake of these ordinances when called upon to do so. A time will come when
mere intellectual understanding and conviction of truth, as well as the
possession of ministerial gifts, will not secure individuals in their
profession. However, those who have tasted the graciousness of Christ through
the means He has ordained will not easily waver from their determination to
follow Him wherever He leads.

Fourthly, Beware of being influenced by the prevailing vices of the nation. I
have previously explained what I mean by this caution. It is especially crucial
when these vices are most widespread among the people, as familiarity diminishes
the sense of guilt, and societal acceptance gradually erodes shame. Moreover,
when some individuals indulge in open excess, others are inclined to justify
themselves in vain practices and sinful behaviors, considering their actions
less provocative compared to those who engage in more extreme behavior.
Consequently, lesser forms of vanity, such as extravagant clothing, indulgence
in pleasure-seeking activities, wasting time in idle chatter, overindulgence in
food and drink, engaging in corrupt conversations, and adopting a carelessly
bold demeanor in common interactions, become increasingly prevalent among us.
Some individuals openly display their true desires, restrained only by
reputation and the power of convictions, rather than a genuine love for gospel
holiness that restrains them from descending into the same unrestrained
indulgence as others. In the past, Israel dwelt apart and was not counted among
the nations (Numbers 23:9), while the remnant of Jacob was intended to be a
blessing in the midst of many people (Micah 5:7), without being corrupted by
them. If professing believers immerse themselves so deeply into the practices of
the wider population that they unconsciously adopt their behaviors, they will be
carried along with the current towards destruction. The danger of this is
greater than most people realize. Under the Old Testament, God only imparted His
grace sparingly to the community, and after giving the law, He did not trust
them to live among other nations, nor did He trust other nations to live among
them, understanding their inability to resist the temptations of conforming to
their practices. Consequently, God ordained that the nations inhabiting the land
should be completely eradicated, so that the Israelites would not learn their
customs (Leviticus 18:30). However, under the gospel, the Spirit is poured out
more abundantly, and now God entrusts all who are called to obey it to live
among nations throughout the world. Nevertheless, He warns them of the dangers
inherent in this and requires them to remain constantly vigilant. This is what
the apostle James refers to as "keeping ourselves unspotted from the world"
(James 1:27). However, most people mistakenly believe that it is enough for them
to avoid openly committing sinful acts, without considering the worldly behavior
and attitudes that may stain their lives. They are unaware of the ultimate
consequences of such contamination.

Someone may argue that unless we conform to prevailing customs in matters such
as clothing, appearance, and behavior, we will be despised by the world and
receive no respect for ourselves or our families.

I respond as follows: First, I am not arguing about trivial matters or
prescribing specific modes of dress or conduct for anyone. I have no regard for
making religion about clothes, gestures, or the refusal of appropriate and
courteous interactions. Nor do I hold any harsh judgments against distinctions
in these matters among individuals based on their social status or position,
although it is clear that excesses exist in all spheres. What I mean is a
conformity to the world in things that closely align with and represent the
prevailing vices of our time and place. And even if you believe that you will be
despised for not keeping up with the rest of your social class in these matters,
you will still face contempt unless you fully embrace all the abominable
practices of the world (1 Peter 4:3-4). Therefore, you must consider whether it
is appropriate to forsake God, Christ, the gospel, holiness, and morality in
order to gain the friendship of the world.

Secondly, make sure to surpass others in unwavering integrity, kindness,
benevolence, usefulness, gentleness, a spirit of moderation, charity,
compassion, and a readiness to help and support others to the best of your
abilities. By doing so, you will quickly discover, even in this world, how
little concern you should have for the contempt of the most depraved individuals
that you seem to fear.

Furthermore, it is crucial to carefully avoid the misconduct of professing
Christians that causes others to have a negative view of the gospel and
encourages contempt towards the Christian faith. We have already mentioned some
of these behaviors, and many more of a similar nature could be added. Just as
the scandalous and immoral lives of those who claim to be Christians have caused
offense and brought about contempt and detestation of Christianity among Jews,
Muslims, and people from all over the world, resulting in the use of force and
violence in religious matters, the failings of even the most strict professors
of the faith greatly contribute to the dislike and enmity against genuine
godliness. If we persist in such behavior, we share in the guilt of the current
apostasy. Without going into specific details, these failures can be categorized
into three main areas:

Lack of love and unity among fellow believers.

Failure to demonstrate usefulness and kindness towards all people.

Spiritual pride, being judgmental, and hastily passing judgment on others.

These are the common accusations leveled against certain professors of the
faith. While it may be the case that only a few individuals are guilty of these
charges, or perhaps not to the extent that they are accused by others, it is
still essential for all of us to understand what we should particularly avoid,
so as not to give any opportunity to those who seek it and would rejoice in our
failings. Our duty is to silence the ignorance of foolish people through a
watchful and holy conduct in all aspects of life. We should strive to
universally demonstrate our sincerity before God and humanity, so that even if
we are spoken ill of and portrayed as wrongdoers, others may be put to shame
when they witness our virtuous behavior in Christ, and ultimately glorify God on
the day of visitation. This is the standard by which we have bound ourselves,
not to become agitated and seek revenge when we are slandered and maligned, but
to triumph over all the evils that may be cast upon us through patient and
persistent good deeds. If we are not willing to embrace this law and principle,
it would be best for us to renounce our profession, for it is an essential
requirement for all disciples of Jesus Christ. Those whose hearts are fortified
by grace to do good even in the face of slander will find immediate satisfaction
in the knowledge of their acceptance by Christ, making them affirm that "this
yoke is easy, and this burden is light." It is particularly important to
carefully avoid the behaviors mentioned earlier, as well as any appearance of
them, which may cause public offense and provide evildoers with an excuse to
justify their sins. While you may think that your efforts in this regard may
have little significance in halting the general decline of gospel holiness, it
is hoped that others have been warned in a similar, or even more effective,
manner than you. Nevertheless, every individual must take responsibility for
their own actions, for "the just shall live by his own faith," and "each one of
us will give an account of himself to God." You are only required to fulfill
your own personal duty.

While it may not be possible to completely eliminate differences, divisions, and
lack of love among professing believers, you can take responsibility for
ensuring that none of these things can be justly attributed to you. Love the
fellow believers sincerely, bear with patience and meekness those who hold
different views without compromising essential doctrines, refrain from imposing
your opinions on those who cannot accept them, and avoid hasty judgments of
perceived shortcomings. Be ready to engage in universal fellowship in all
religious duties with those who genuinely love the Lord Jesus Christ. Not only
are these actions our duties, but they also serve as effective ways to represent
the Lord Christ and the teachings of the gospel to others. Moreover, by doing
so, you disarm Satan and the world of a powerful weapon they use to harm the
cause of religion.

Furthermore, if all professing believers were meek, peaceable, and quiet in
their communities and among their neighbors, leading sober, humble, and
temperate lives; if they were kind, benevolent, and condescending to all; and if
they remained cheerful in trials and afflictions, always rejoicing in the Lord,
those who do not hold them in contempt would eventually come to admire and seek
to emulate them. Similarly, if believers were to diligently adhere to the rules
prescribed for their conduct in this world, it would greatly benefit the cause
of religion. These guidelines include focusing on whatever is true, honorable,
just, pure, lovely, commendable, and virtuous (Php 4:8), maintaining good
conduct among unbelievers so that they may see your good works and glorify God
(1 Peter 2:12), examining yourselves to ensure that you are living in obedience
to the faith (2 Corinthians 13:7), casting off the works of darkness and putting
on the armor of light (Romans 13:12-13), leading a quiet life, minding your own
affairs, and working with your hands (1 Thessalonians 4:11-12), and praying that
you may have a clear conscience, desiring to act honorably in all things
(Hebrews 13:18). If honesty, sincerity, and uprightness were to shine more
brightly in the lives of professing believers, manifesting themselves in every
aspect of their interactions with the world, it would undoubtedly bring
immeasurable benefits to the cause of religion.

Lastly, when it comes to judging or condemning others, there is only one way to
do it without causing offense, and that is through the example of our own lives.
The practice of holiness serves as a judgment on all those who live in
unholiness, as it exposes the sin and impiety within their own hearts. If they
are provoked or angered by our holy lives, it only serves to further highlight
their own sinful condition. Therefore, rather than engaging in judgment and
condemnation through words or attitudes, let us strive to live lives of genuine
holiness, which will convict and challenge others by the power of our example.


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Source: https://sermonindex.net/books/04-the-nature-and-causes-of-apostasy-from-the-gospel/
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