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DARKNESS AND IGNORANCE ANOTHER CAUSE OF APOSTASY.
First , Of the things themselves that are contained, revealed, and proposed therein; — these are the material objects of our faith.
Secondly , With respect unto the doctrinal way of their declaration.
With respect unto the first, there is a spiritual darkness on the minds of all men by nature, so as that they cannot discern them in their own native form and beauty. With respect unto the latter, men are said to be ignorant, namely, when they do not in a due manner understand and comprehend the doctrines of the gospel, and so perish for want of knowledge. These things being of a distinct consideration, and of different influence into this pernicious event, the first shall be first spoken unto. 1. That there is such a spiritual darkness on the minds of men by nature, and wherein their depravation by sin cloth principally consist, is fully testified in the Scripture, as I have at large elsewhere evinced. Hence all men grant, so far as I know, that there is need of spiritual illumination to enable us to discern spiritual things in a due manner, though all are not agreed in the nature and causes of that illumination. But to deny the thing itself is to deny the gospel, and to make the promises of God of none effect. Now, where illumination is needful, there darkness is to be removed; for the end of the bringing in of light is to dispel darkness.
Wherefore, such a depravation of the minds of men in spiritual darkness must be acknowledged, or the gift and grace of God in illumination must be rejected; and they by whom it is done do by their own blindness give new evidence unto the truth which they do oppose, there being no more certain demonstration of the power of darkness in any than for them to affirm that they stand in no need of light to be communicated unto them by the effectual operation of the Spirit of God. As to the nature of this illumination I shall not here dispute, but take it at present for granted that it is an act of His power who of old “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 those spiritual things which are the subjects of the truths of the gospel. There is in them the wisdom of God, “the wisdom of God in a mystery,” 1 Corinthians 2:6,7, yea, “the manifold wisdom of God,” Ephesians 3:10; the glory of the Lord, which is represented unto believers in the glass of the gospel, 2 Corinthians 3:18, or “the glory of God in the face of Jesus Christ,” chapter 4:6; — things expressly beyond discovery by the use of any means whatever merely natural, 1 Corinthians 2:9,10. Even the philosophers of old contended that there was a beauty in all truth, which would engage the minds and affections of men unto it were they able to discern it; and if they saw and granted this in things natural and moral, which are earthly and exposed unto the common reason of mankind, how much more must it be granted of the truth of things heavenly, spiritual, and divine! See John 3:12. In brief, whatever there is of divine glory or excellency in the divine nature itself, in any or all of its holy properties, in the great and most glorious effect of them in the person and grace of Christ, in the renovation of our nature into the image of God, in the divine life of faith and obedience, it is proposed unto us in the truths of the gospel. 2. Whatever doctrinal proposition may be made of these things unto the minds of men, yet the things themselves cannot be comprehended nor spiritually discerned without the illumination of the Holy Ghost before mentioned. Hence it follows that men may be instructed in the doctrines of truth, yet, continuing under the power of natural darkness, not discern the things themselves in their own spiritual nature and glory, nor have any experience of their power and efficacy. This all the prayers of holy men in the Scripture for spiritual light and instruction, all the promises of God savingly to enlighten the minds of men, and the descriptions given of that work of his grace whereby he doth effect it, do undeniably evince. One consideration will be sufficient unto our purpose. Whosoever hath a spiritual view and knowledge of these things, his mind will be, and is, certainly changed and transformed into the image of them. So the apostle tells us expressly, 2 Corinthians 3:18, “We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image.”
They are cast into the same mould with the doctrine whereunto they are given up, Romans 6:17. The mind is united unto the things so discerned, and the image of them is so brought forth therein as that there is an exact conformity between them. But we see by open and palpable experience, that notwithstanding the knowledge which many have of spiritual things, their minds continue carnal and fleshly, filled with corrupt and depraved affections, and are no way changed into the image or likeness of the things themselves. There needs no farther demonstration that men have never had a spiritual view of or insight into the glory of gospel truths, be their doctrinal knowledge of them what it will, than this, that their minds are not renewed thereby, nor transformed into the likeness of them.
Where it is thus with men, they have no stable grounds whereon to abide in the profession of the truth against temptation, opposition, or seduction; for their steadfastness must be an effect of such an assurance in their minds of the truth of the things which they do believe, as will be prevalent against all that force and artifice wherewith they may be assaulted, and such as will not suffer their own minds to be indifferent, careless, or negligent about them. But whence should this arise? Assurance from outward natural sense in spiritual things we are not capable of, nor are they evidenced unto our minds by rational demonstration All the full persuasion or assurance we can have of them, which will be prevalent against temptations and oppositions, ariseth from such a spiritual view of them as gives an experience of their reality, power, and efficacy upon our minds: and this respects both the renovation of the mind itself in light and faith; the adhesion of the will unto the things known and believed, with a holy, heavenly, unconquerable love; and the constant approbation of the good, acceptable, and perfect will of God in all things. Hence this assurance, though it be neither that of sense nor that of reason, yet in the Scripture is compared with them and preferred above them, as that which giveth the mind a more certain satisfaction than they can do, although it be of another kind. And without this it is impossible that men should attain any such evidence or full persuasion of that evangelical truth which they may profess, as to secure them in their profession in such a juncture of circumstances and occasions as they may fall into.
Here, therefore, I place another means and cause of apostasy from the truth of the gospel after it hath been received and professed. Multitudes in all ages have been instructed in the truth, some have been learned and knowing in the doctrines of it; but whereas, by reason of their darkness, as being destitute of spiritual illumination, they did not discern the things themselves which they assented unto, in their supernatural, heavenly nature and glory, and therefore 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 unto them or secure them from apostasy.
Had the minds of men been transformed in their renovation to “prove what is the good, and acceptable, and perfect will of God,” — had they by beholding of spiritual things “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 stead, on every plausible courtship and address unto their fancies How came men under the papal apostasy gradually to 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, not having an experience of the power of them in and upon their own minds, they chose to comply with, and give admission unto, 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, men learned and skilled in the doctrines of the truth, so as that they might have been looked on as pillars of it, yet to have been as forward as any unto apostasy from it when they have been tried; yea, such have been the leaders of others thereinto. So many of this sort fell into Arianism and Pelagianism of old, as some have done into Socinianism, and many into Popery in our days When such fall away, usually they overthrow the faith of some, and shake the confidence of others.
But the apostle gives a double relief against this temptation: — first, The stability of God’s purpose in the preservation of the elect; and, secondly, The means of preservation in holiness of them that believe, 2 Timothy 2:19. And we may be assured concerning them all, that they never had that intuition into nor comprehension of spiritual things which alone could secure their stability. They never saw so much or that in them for which they should be preferred above all other things. No man who forsakes the truth ever saw the glory of it, or had experience of its power. “They went out from us, but they were not of us,” saith the apostle of such persons; “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 them whose preservation he believed, “But, beloved, we are persuaded better things of you, and things that accompany salvation,” Hebrews 6:9.
Whatever knowledge men may have of the doctrines of the gospel, and whatever profession they may make, unless they have withal those things which are inseparable from salvation, such as is the saving illumination of the Holy Ghost, whereby the darkness of our minds is removed, there can be no assurance that they will always “quit themselves like men,” and “stand fast in the faith.” And this consideration doth not a little evidence the danger of a defection from the truth which attends the days wherein we live.
For, first, it is from hence that we have such a numerous generation of sceptics in religion among us, — a sort of men who pretend not to renounce or forsake the truth, only they will talk and dispute about it with the greatest indifferency as to what is true or false. The Scripture, the holy Trinity, the person of Christ, his offices, the nature of justification and grace, whether it be or be not, this or that church, all or any in the world, as to their profession and worship, are weighed in the defiled, tottering scales of bold, irreverent discourses. For some reasons known to themselves, this sort of persons will own the public profession of religion, perhaps be teachers in it. But on all occasions they fully manifest that they are utterly ignorant of the fundamental difference between truth and error, and so give no firm assent unto what they do profess; for this difference lieth in their glory and beauty in themselves, and in their power and efficacy towards us. Spiritual, heavenly truth, by its relation unto the being, infinite wisdom, goodness, love, and grace of God, by the characters of all these things impressed on it and represented by it, is glorious, amiable, and desirable; — all error, as an effect of darkness, and by its relation unto Satan as the head of the apostasy which drew off our minds from the original essential Truth, is distorted, deformed, and brings the mind into confusion. Truth is powerful and effectual to conform the soul unto God, and to principle it with a love of and power unto obedience; — error turns the mind aside into crooked and by paths of folly or superstition, or pride and self-advancement. Were men practically acquainted with this difference between truth and error, it would take away that indifferency in their minds unto them which this skeptical humor doth discover. Truth so known in its nature and efficacy will beget that reverence, that love, that sacred esteem of itself, in the souls of men, as they shall not dare to prostitute it to be bandied up and down with every foolish imagination. And from this sort of men, who are commonly the most bold and forward in undertaking the conduct of others, by a pretended generous contempt of their narrow principles, groundless scruples, and pusillanimous fears, nothing is to be expected but a wise and safe compliance with any ways or means of apostasy from the truth which shall be advantageously presented unto them.
And by the means of this darkness, it is easy to conceive how uncertain and unstable the minds of the generality of men, who perhaps also are somewhat ignorant (whereof we shall treat afterward), must needs be in their assent unto the truth and the profession of it, They are no way able to discover it in such a way or manner as to give them an assurance which will be infallibly victorious against temptations and oppositions; nor can they have that holy love unto it which will secure their minds and affections from being enticed and ravished from it. But, all the difference between truth and error which they can discern lying in bare different notions and apprehensions, wherein also they are dark and unskilled, it is no wonder if at any time they make an easy transcursion from the one to the other. So did the body of the people lose the truth gradually under the papal defection without any great complaint, yea, with much complacency and satisfaction; and it is to be feared that multitudes are ready at once to steer the same course if occasion be offered unto them.
From this consideration we may rectify the seeming solecism that is in the profession of religion, or the professors of it. Truth in every kind is the only guide of the mind in all its actings; wherein it proceeds not according unto it, it is always out of the way. Divine truth is the sole conduct of the mind in all its actings towards God; it is the only fountain, immediate cause, and rule of all our obedience. But yet, whereas in other things men generally walk in the light of those sparks of truth which they have received, we see that many by whom divine truth is owned and professed in its greatest purity and highest discovery are ofttimes no less wicked and vicious in their lives, no less enemies unto holiness, no less barren and unfruitful in those good and useful works it guides and directs unto, than those who, having the greatest aversation from it, are, under the conduct of other principles, erroneous and superstitious. Thus the lives of the common sort of Protestants are no better than those of the Papists, nor are theirs to be compared with those of some of the Mohammedans; yea, by the power of false and superstitious apprehensions imposed on their minds and consciences, some are carried out unto greater and more frequent acts of bounty and charity, of the mortification of the flesh, the denial of its sensual appetites and satisfactions, than are to be found among the most who profess themselves to be under the conduct and rule of truth.
Hence no profession of religion, be it never so corrupt or foolish, is advanced amongst us, but instantly (at least for a season, and while it is new) it pretends an advantage as unto life and conversation against the truth, measured by the lives of its common professors; yea, this is made the principal motive and argument to prevail with honest and well-meaning people unto a compliance with the profession of their way, because of the effects which (as it is pretended) it produceth in their lives and conversations above those which profess the truth. And how prevalent this pretense hath been among us is known unto all.
Wherefore, I say, we cannot allow that the lives of the common sort of professors should be esteemed a just and due representation of the doctrine which they do profess. It is true, that where it is not so men will have no benefit by their profession, nor will they be steadfast in it when a trial shall befall them. Where the mind is internally and really conformed unto the truth, there the actions of the life may be allowed to represent sincerely, though not perfectly, the truths which are believed; and he is no firm Christian in any kind, he is brought into no spiritual order, whose mind doth not receive by the Spirit of Christ the transforming influence of evangelical truth, and who exerts not the power of it in a holy conversation, so as that he is not unwilling that what he believeth may be impartially judged by what he liveth, as to sincerity, though not as to perfection. But if we should allow the lives of men in general to be a rule whereby judgment might be safely passed in these things, it cannot be denied but that sometimes, and in some ages and places, error would, at least for a season, carry it in glory and reputation from the truth, yea, the light of nature from grace, tradition from the Scripture, and the Alcoran from the Gospel.
But we have sufficient ground of exceptions unto this interpretation and exposition of the doctrine of our Lord Jesus Christ, and that without the least apology for the ungodly lives of its professors. Among these, that now insisted on is of the first rank and evidence. Multitudes of those who profess the truth never had a view of its spiritual glory because of the darkness of their minds, and therefore have no experience of its power and efficacy, nor are their hearts and lives influenced or guided by it; for the gospel will not have its effects on the minds of men unless it first communicates unto them those internal spiritual principles which are necessary unto all the operations that it doth require. Put this new wine into old bottles and all is lost, both bottles and wine also. The doctrine of the gospel, taken notionally into the old, unrenewed, corrupt minds of men, is utterly lost as unto all the proper ends of it. And wherever there is a reformation of life, with any diligent attendance unto duties moral or religious, wrought in persons by the light and dispensation of the gospel, they are the immediate effects of those doctrines which it hath in common with the light of nature and the law in its power, and not of those which are peculiarly its own. And this they seem to understand well enough who, finding, either in their own experience, or from the observation they have made of others, how ineffectual the truth of gospel mysteries is towards the minds of carnal men, have upon the matter abandoned the preaching of it, and have taken up only with those principles which are suited unto the light of nature and convictions of the law.
The holiness which the gospel requireth is the transforming of our whole souls into the image and likeness of God, with the actings of renewed nature in a universal approbation of his “good, and acceptable, and perfect will,” Romans 12:2. But this will not be effected unless we can “behold the glory of the Lord” in it, whereby alone we may be “changed into the same image from glory to glory,” 2 Corinthians 3:18. Nor can we so behold that glory unless he “who commanded the light to shine out of darkness do shine in our hearts to give us the knowledge of it,” chap. 4:6.
Hence is the doctrine of it ineffectual in the hearts and upon the lives of many by whom its truth is openly professed.
It is otherwise with every false religion. The motives which they make use of, and the instruments they apply, unto the hearts of men, to effect the reformation of their lives, and to engage them unto such works and duties as they require, are all of them suited either unto their natural light, or unto their superstitions, fears, desires, pride, and other depraved affections.
Those of the first sort, — namely, such as are suited unto natural light, — are common, in some degree or measure, unto all religion whatever, be it on other accounts true or false. Every thing that is called religion pretends at least unto the improvement of natural light, as did the philosophers among the heathen of old. It urgeth also the law so far as it is made known unto them, though by other presumptions and prejudices some do abate and take off from its force and efficacy, making void the commandments of God through their own traditions. Whatever change is wrought or effected on the minds and lives of men by virtue of these principles, and motives taken from them, doth not belong unto any one way in religion more than another; nor is it to be accounted unto the glory or advantage of any of them. In these things Mohammedanism and all false ways in Christianity have an equal share and interest, unless where, by some corrupt opinions of their own, men deprave the light of nature and the rule of the law itself.
Some finding, as they say, more of justice, temperance, veracity, righteousness in dealings, with common usefulness unto mankind, among Turks and Banians, than among the common sort of Christians, do foolishly begin to think that their religion is better than Christianity. But as this scandal will be surely required at the hands of them who give it by their flagitious lives, so it is foolishly and wickedly taken by others; for those truths and laws which produce these effects in them are common unto all religions, and are equally suited unto the light and reason of all mankind, and have more evidence and efficacy communicated unto them by the gospel than by any other kind of religion whatever. And so it is with them among ourselves who would plead an advantage unto their profession by the effects of it in their lives as to a moral conversation, when they can pretend unto no real motive thereunto, — namely, unto what is good and useful, and not mere affectation and hypocrisy, — but what is owned and pressed in the doctrine of the gospel which we adhere unto. The differences, therefore, that are in this kind are not from the doctrines men profess, but they arise from the persons themselves who embrace them, with their various lusts, inclinations, and temptations.
It is evident, therefore, that whatever there is of moral good, duty, or usefulness among men in any false way of religion, it all proceeds from those principles and is the effect of those motives which are owned and improved in that which is true; and it may be easily evinced that they are more cultivated and cleared, have more evidence, life, light, and power given them, by the truths of the gospel, than by any other means or way whatever. And where they have not an equal effect upon those who profess that truth which they have on some by whom it is deserted, it is from the power of their own cursed lusts and carnal security. The difference on the part of religion itself consists in what is superadded unto these general principles by any notions of it. Now this, in every false religion, is what is suited unto the natural principles of men’s minds, their innate pride, vanity, curiosity, superstition, irregular hopes and fears. Such among the Romanists are the doctrines of merit, of outward disciplines, of satisfactions for sin, of confession, penances, of purgatory, and the like.
They were all of them found out to put some awe on the minds, and to have some influence on the lives of men, who had lost all sense of the principles and motives of gospel obedience, though some considerable respect was had unto the benefit and advantage of them by whom they were invented; for why should men labor and beat their brains merely for others, without some income and revenue of advantage unto themselves?
And it is no wonder if they produce in many, as they have done, great appearing acts of devotion, many outward works of bounty and charity, yea, in some, real austerities of life and renunciations of the pleasures of the world. I doubt not but that the sensual, wicked paradise of Mohammed doth effectually prevail in the minds of many of his followers unto that kind of virtuous and devout life which they suppose may bring them unto its enjoyment.
The inquiry, then, on the whole matter is, wherefore the truths of the gospel do not produce, in all by whom they are professed, effects as much more excellent than those mentioned as truth is more excellent than error, heavenly light than superstition, faith than frightful apprehensions of feigned torments, true peace and tranquility of mind than outward reputation and glory. And the principal reason hereof is, because such persons as are barren in the knowledge of our Lord and Savior Jesus Christ do not discern those troths in their spiritual nature, nor can therefore take in the power and efficacy of them on their souls.
There is a holiness, obedience, and fruitfulness in good works, wrought, preserved, and maintained by the truth of the gospel, in them who are truly regenerated and sanctified thereby, who receive the proper efficacy of it on their minds and souls, which differ in the whole kind and nature from any thing which the principles and motives before mentioned, which have their efficacy from their suitableness unto the depraved affections of men’s minds, can produce; and this alone is acceptable with God. But it must be granted, that where men are ignorant of the power mad unacquainted with the internal efficacy of the gospel, their lives under the profession of the truth may be as bad, and it is a great wonder they are not worse than those of the Papists, of the most erroneous persons, or even of the Mohammedans themselves: for they have many superstitious imaginations and false principles that are suited to put some outward restraint upon their lusts, and to press them unto actions praiseworthy in themselves; but these being no way influenced by such apprehensions, and being not under the power of gospel truth, it is a wonder, I say, if they exceed them not in all manner of wicked conversation. It is not merely the outward profession of the truth, but the inward power of it, that is useful either unto the world or the souls of men.
And hence it is that the preaching of any person which principally dwelleth on and argueth from the things which the light of nature can of itself reach unto, and the convictions which are by the law, is better accepted with, and appears more useful unto, multitudes of common professors, than the declaration of the mysteries of the gospel is: for such things are suited unto the natural conceptions of men and the working of their own reason, which gives them a sense of what efficacy they have; but being in the dark unto the mysteries of the gospel, they neither see their excellency nor experience their power. Nevertheless, they and they only are the true spring, cause, and rule of all acceptable obedience, even “the power of God unto salvation to every one that believeth.” From the whole it appears how prone such persons must be unto an apostasy from the truth who have no spiritual light to discern its glory nor to let in the power of it upon their souls.
If, then, we would be established in the truth, if we would stand fast in the faith, if we would be preserved from the danger of that defection from the gospel which the world is prone, disposed, and inclined unto, it must be our principal endeavor to have a spiritual acquaintance with the things themselves that are declared in the doctrine of truth which we do profess, and to have an experience of their efficacy upon our own souls. Mere notions of truth, or the knowledge of the doctrines of it, enabling us to talk of them or dispute for them, will not preserve us. And although this spiritual light be the grace, promise, and gift of God, yet is it that which we are to endeavor after in a way of duty; and the directions ensuing may contribute somewhat towards the right discharge of our duty herein: — 1. Pray earnestly for the Spirit of truth go lead us into all truth. For this end is he promised by our Savior unto his disciples; and there are no teachings like his. If we learn and receive the truths of the gospel merely in the power and ability of our natural faculties, as we do other things, we shall not abide constant unto them in spiritual trials. What we learn of ourselves in spiritual things, we receive only in the outward form of it; what we are taught by the Spirit of God, we receive in its power. The apostle grants that “the spirit of man,” his mind, reason, and understanding, is able to conceive of and apprehend “the things of a man,” things merely natural, civil, or moral, which are cognate unto human nature; but saith he, “The things of God,” the mystery of his wisdom, love, and grace in Christ Jesus, “knoweth no man, but the Spirit of God,” and by him are they revealed unto them that do believe, 1 Corinthians 2:9-12. Without his especial aid, men may, by their natural sagacity and industry, attain an acquaintance with the doctrines of truth, so as to handle them (like the schoolmen) with incredible subtilty and curiosity; but they may be far enough for all that from an establishing knowledge of spiritual things. That horrible neglect which is among Christians of this one duty of earnest prayer for the teaching of the Spirit of Christ, that scorn which is cast upon it by some, and that self-confidence in opposition unto it which prevails in the most, sufficiently manifest of what nature is their knowledge of the truth, and what is like to become of it when a trial shall befall them. The least spark of saving knowledge inlaid in the minds of the poorest believers, by the gracious operation of the Holy Ghost, will be more effectual unto the r own sanctification, and more prevalent against oppositions, than the highest notions or most subtle reasonings that men have attained in leaning unto their own understanding. Wherefore the Scripture abounds in examples, instances, and directions for prayer, unto this end, that we may have the assistance of the Holy Spirit in learning of the truth of the mysteries of the gospel, without which we cannot do so in a due 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 unto you the Spirit of wisdom and revelation in the knowledge of him: the eyes of your understanding being enlightened; that ye 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 to usward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places.” Chap. 3:14-19, “For this cause I bow my knees unto the Father of our Lord Jesus Christ, of 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 ye, 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 passeth knowledge, that ye might be filled with all the fullness of God.” Colossians 2:1-3, “I would that ye knew what great conflict I have for you, and for them 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 unto 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 hid all the treasures of wisdom and knowledge.” 2. Rest not in any notions of truth, unless you find that you have learned it as it is in Jesus What it is to learn the truth as it is in Jesus, the apostle fully declares, Ephesians 4:20-25, “But ye have not so learned Christ; if so be that ye have heard him, and have been taught by him, as the truth is in Jesus: that ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness.”
This it is to learn the truth as it is in Jesus, — namely, together with the knowledge of it, to have an experience of its power and efficacy in the mortification of sin, in the renovation of our nature, and transforming of the whole soul into the image of God in righteousness and the holiness of truth. When men learn that they may know, and are satisfied with what they know, without an endeavor to find the life and power of what they know in their own hearts, their knowledge is of little use, and their assent unto the truth will have no stability accompanying of it. The immediate end (with respect unto us) of the whole revelation of the mind and will of God in the Scripture is, that it may put forth a spiritual, practical power in our souls, and that we may do the things which are so revealed unto us.
Where this is neglected, where men content themselves with a bare speculation of spiritual truths, they do what lies in them to frustrate the end, and “reject the counsel of God” in them. If, therefore, we would know any evangelical truths in a due manner, if we would have that evidence and assurance of them in our minds which may secure our profession against temptations and oppositions, let us not rest in any apprehensions of truth whose efficacy we have no experience of in our hearts, nor think that we know any more of the mysteries of the gospel than we find effectually working in the renovation of our minds, and the transforming of our souls into the image of the glory of God in Christ. 3. Learn to esteem more of a little knowledge which discovers itself in its effects to be sanctifying and saving, than of the highest attainments in notions and speculations, though gilded and set off by the reputation of skill, subtilty, eloquence, wit, and learning, which do not evidence themselves by alike operations. We are fallen into days wherein men of all sorts, sects, and parties, are vying for the reputation of skill, ability, knowledge, subtilty, and cunning in disputes about religion. And few there are who are cast under such disadvantages by apparent want of learning, but that they hope to make it up one way or other, so as to think as well of their own knowledge and abilities as of other men’s. He who hath learned to be meek, humble, lowly, patient, self-denying, holy, zealous, peaceable, to purify his heart, and to be useful in his life, is indeed the person who is best acquainted with evangelical truth. Wherefore, let this knowledge be esteemed, both in ourselves and others, above all that proud, presumptuous, notional, puffing knowledge, which sets up for so great a reputation in the world, and we shall have experience of a blessed success in our pursuit of it. 4. Be not satisfied without a discovery of such a goodness, excellency, and beauty in spiritual things, as may attract your hearts unto them, and cause you to cleave unto them with unconquerable love and delight. This is that necessary, inseparable adjunct, property, fruit, or effect of faith, without which it is not essentially differenced from the faith of devils. That knowledge, that perception and understanding of the truth, which doth not present the things known, believed, perceived, as lovely, excellent, and desirable unto the will and affections, is a “cloud without water,” which every wind of temptation will scatter and blow away. Do not, therefore, suppose that you have learned any thing of God in Christ, of the mystery of his grace, of his acceptable and perfect will, unless you see therein such evidence of infinite wisdom, goodness, holiness, love, in all things so suited unto the eternal glory of God and advantage of your own souls, in the uttermost rest, peace, and satisfaction that they are capable of, as that you may admire, adore, delight in them, and cleave unto them with a holy, prevalent, unconquerable love. When you do so, then will you be established in the truth, and be able to bid defiance unto the artifices of Satan, with the solicitations of men, that would withdraw or separate you from it. But I will not farther digress in these discourses.
Ignorance is another occasion of apostasy from the truth, which was named under this head of the depravation of the minds of men. It is the want of a due perception, understanding, or knowledge of the principal doctrines of the gospel, with the evidence which is given unto them, and the use of them in the Scriptures, that we intend hereby. A general knowledge of some doctrines, without an acquaintance with their grounds and reasons, their use and effects in the life of God, is of no value in these things When persons know not in religion what they ought to know, as they ought to know it, or what it is their duty to know, and without the knowledge whereof they can perform no other duty of religion in a right manner, then are they culpably ignorant, and so as to be exposed unto all other evils that may befall them; for whether this be for want of due instruction from others, or want of diligence in themselves to learn, the event is equally pernicious. In the first way, the Holy Ghost assures us that “where there is no vision, the people perish,” Proverbs 29:18. The people will suffer where those whose duty it is so to do are not able to instruct them; for “if the blind lead the blind, both must fall into the ditch.”
And in general it is affirmed, that the “people are destroyed for lack of knowledge,” Hosea 4:6. Of such ruinous consequence, by one means or other, is the people’s ignorance of what it is their duty to know; and by no one way doth it so effectually operate unto their destruction as by this of disposing them to a defection from the truth which they have professed when any trial or temptation doth befall them.
Multitudes, yea, whole nations, are often brought unto an outward general profession of the truth of religion, especially with respect unto the opposition of any other that is made thereunto. The influence and example of some that are in power and esteem among them, falling in with a season of encouraging circumstances, may produce this effect, where men have little knowledge of what they profess, and less sense of its power and efficacy. So the body of the people of old turned unto the profession of the true religion under the reformation made by Josiah; nevertheless, as the prophet observes, “they did it not with their whole hearts, but feignedly,” Jeremiah 3:10. They did it not out of love to the truth, or a cordial respect unto the ways of God, but in a hypocritical compliance with their ruler. The conversion of the northern nations after they had possessed the western parts of the Roman empire was a pledge of what their future profession was like to prove. The first conversion of the world was by the laborious preaching of apostles, evangelists, and others, accompanied with many miraculous operations, exemplified in holiness of life, and patience under all sorts of persecutions; and by this means none were received or admitted into the profession of Christian religion but such as were personally convinced of its truth, instructed in its mysteries, conformed in their lives to its precepts, and engaged unto its profession against persecution. But in these latter conversions, some kings, rulers, or potentates, being dealt withal by popes or other princes, and thereon (perhaps with no small influence from secular considerations) admitting of the Christian religion in opposition unto Paganism, their allies, kindred, and subjects, usually followed them therein; having indeed little more of Christianity than the administration of some external rites, and a relinquishment of their old idols for the new saints proposed unto them.
By this means their first profession of Christianity was laid in profound ignorance of the principles and most important doctrines and duties of the gospel. Hence it became most easy for them who were looked on as their guides to lead them into all those foolish opinions, idolatrous practices, superstitious devotions, and blind subjection to themselves, whence at length issued the fatal apostasy. Knowing but little of what they ought to have known, and delighting not in obedience unto what they did know, they willingly embraced themselves, and God judicially gave them up unto, those strong delusions which turned them wholly from the gospel.
Thus the generality of this nation hath received and professed the protestant religion in opposition unto Popery; and no doubt many did so through a sincere and effectual conviction of its truth, upon the first reformation. But it is so come to pass, that what through their own supine negligence and carelessness about all things invisible and eternal, what through the sloth, ignorance, laziness, and wretched indifferency in religion, of some of those that should instruct them, multitudes are become shamefully ignorant of the rudiments and principles of that religion which they account themselves to profess. So hath it been almost in all ages and places after profession became national. Many will not make use of the means of instruction which they have, and more want that means in an effectual measure. Nor, it may be, can there be an instance given where there hath been sufficient care taken, or at least sufficient provision made, for the instruction of the body of the people in all parts of it; neither is that ordinary course of the ministry which is passant in the world sufficient to this purpose. Can any man who knows any thing of the gospel, or of the nature of men with respect unto spiritual things, once suppose that the reading of prayers unto a people, or the rehearsing of a sermon without zeal, life, power, or evidence of compassion for the souls of men, accompanied with a light, vain, worldly conversation (as it is with many), should answer the apostolical pattern of laying the foundation, and then carrying on of men by continual instruction unto perfection? From hence (as also from other reasons obvious unto all impartial observers) it is that “darkness covers the earth, and gross darkness the people,” ignorance prevailing on all sorts of men. Some will not learn, some have none to teach them, some are engaged in the pursuit of sensual lusts and vanities, some swallowed up in the love of and cares about the things of the world; few in any age have been conscientiously diligent in the things which are of eternal concernment unto them.
This was that which facilitated the papal apostasy, from whence it took its rise, and by which it received its progress. Those who would on the motives mentioned be accounted Christians, and which it was the interest of the pretended presidents in religion to have so esteemed, being profoundly ignorant, they first accommodated the practices of religion unto their carnal, superstitious minds, and then gradually led them into all errors and fables; for they were blind, and knew not whither they went. So were the important truths of the gospel abandoned for monkish dreams, for legends of foolish, lying miracles, and other heathenish superstitions. It was by ignorance, I say, principally, that the people gave themselves up unto the power of seducers; which enabled the architects of the Roman apostasy to carry them into opinions, ways, and practices, suited unto their secular interest: and so sensible have they been of their advantage hereby, as that some of them have commended ignorance, as the most useful qualification of the people in religion!
We may therefore well fix this as another cause, or occasion at least, of apostasy. When men are ignorant of the religion which themselves profess, as to its doctrines, and the principal grounds of them; when they are like the Samaritans, who understood not their own religious worship, which they had received by tradition, but “worshipped they knew not what,” John 4:22, — they are no way able to defend themselves against the least impressions of seducers. They may plod on in the old track of some formal outward duties, but if any one meet them in their way, it is easy for him to turn them out of it. So the apostle, showing the danger that professors were in because of apostatical seducers, assigns the means of their preservation to be “the unction which they had received, whereby they knew all things,” 1 John 2:19,20,27.
Had they not been taught and instructed in the truth, they could not, at such a season, have persevered in the profession of the faith. Yea, such persons are very ready to think that there is something worthy their consideration in what is proposed unto them by the most corrupt seducers, whereas they have really found nothing in what themselves have so long professed; for no man can find any real benefit, profit, or advantage, in that whereof he is ignorant. So it is said that some by “good words and fair speeches deceive the hearts of the simple,” Romans 16:18.
Every thing they say hath a plausible pretense and appearance unto persons under that character, so as that they are apt to be taken and pleased with it. Hence is that advice of the apostle unto them who design 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.
Te>leioi gi>nesqe tai~v fresi< , Be ye complete, perfect,” well instructed in your minds, fully initiated into the doctrines of the gospel. Such the apostle calls telei>ouv , “perfect men,” 1 Corinthians 2:6; Hebrews 5:14. Those who, in opposition hereunto, are “children,” — that is, weak and ignorant, — will also be uncertain and unstable. They will be as 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 crafty papal emissaries come among this sort of people, and let them confidently tell them that they neither have, nor ever will have, any benefit by the religion they profess, and that they have no evidence or assurance of the truth of it; — they tell them no more but what they will know to be true if once they take it into consideration; for whereas they have seemed to be “always learning,” by resorting to church, and the like outward means whereby religion is expressed, yet they “never came to the knowledge of the truth.” Wherefore, when by any means they are put unto a stand, and are forced to consider themselves, they are amazed to find how little it is that they believe of the religion which they profess, or know of the ground of what they would be thought to believe.
Let such persons add (as they will not fail to do) that with them of Rome is full assurance, that none ever mistook the way who accompanied them that are of the old religion, which their forefathers professed so many ages before this new-fangledness came up, which hath filled all things with confusion, disorder, sects, and divisions, whereas before all were of one mind (which was the most plausible argument of Paganism against Christianity), every troublesome personal circumstance of their present condition makes them inclinable to believe that it may be as they say. Let them tell them, moreover, of the power granted unto the priesthood of their church to pardon all sorts of sins; of the effectual intercession of saints and angels, among whom they may choose out particular patrons and guardians for themselves; of the mercy, grace, goodness, power, and interest in heaven of the blessed Virgin, all continually exercised in the behalf of Catholics; of the miracles that are daily wrought among them; of the wondrous sanctity and devotion which some among them have attained; — they begin to think that there is somewhat in these things which they can feel or see, whereas in their own religion they can understand little or nothing at all. The “great things” of the gospel are “strange things” unto them; they neither do nor can understand them by all the diligence they think meet to use in this case. But the things now proposed unto them have the nature of tales, which the mind of man is accustomed unto, and apt both to receive and retain. And it is not imaginable how easy a transition will prove from a religion whereof men know little or nothing at all, unto that which at one view presents unto their fancies and senses all that they need believe or do that they may be eternally happy.
Suppose one of another sort to come among such persons, and at once call them off from the profession of that religion which they pretend unto, confidently requiring them to attend wholly unto a light within them, which will be their guide and direct them unto God; — they find by natural experience that there is some such light within them as that which he seems to propose unto them; for there is so in all men, as the apostle declares, even the light of conscience, accusing or excusing as unto sin or duty, Romans 2:14,15. Having, therefore, by reason of their ignorance, no experience of any power or efficacy in that religion which themselves profess, they begin to think there is a reality in what is proposed unto them, and so are easily inveigled; for there is no security of his constancy for one moment, when a trial or temptation shall befall him, who hath not light or knowledge enough of the truth to give him some inward experience of the efficacy of what he doth profess.
But it is no way necessary to insist any longer on that which is so evident, both in matter of fact and in the reasons of it. An apostasy from a traditional profession of those truths which indeed men understand not, is easy, and in a time of temptation unavoidable. In all ages, multitudes have thus perished for want of knowledge; for such persons are destitute of defense against any external cause or means of defection. They have nothing in their minds to oppose to force, nothing unto seductions or fraud, nothing to the examples of great leaders, nothing to conflict with the superstition of their own minds; and will therefore, when wind and tide suit the design, comply with any fair pretense for a revolt.
And herein lieth no small part of the danger of the public profession of the protestant religion among us. By whose defect principally God knows, but it is incredible how stupidly ignorant multitudes are. Such there are who know no difference in religion, whilst the same names of God and Christ are commonly used, and the same places frequented for worship. Yet will this sort of men show great zeal and earnestness against Popery and other heresies! None more forward to revile, contemn, and prosecute them to their power; as ready as Mohammedans are to persecute Christians, or Papists sincere believers, and that on the same grounds. But if at any time they are put unto a stand, and necessitated to give an account unto themselves of the reason of their own religion, what it is they believe, and why they do so, their confidence will fail them, and, like unto men fallen into cross-paths and ways, they will not know what to do. And on such occasions they are the readiest of all men, in a kind of shame of themselves, to give up the religion which they have professed for any other, wherein it is promised they shall have more skill, and by which they may have some benefit, as it is pretended, whereas by their own they have had none at all.
Whatever, therefore, is amongst us or elsewhere an occasion of ignorance among the people, it doth expose them unto a fatal defection from the truth If those upon whom it is incumbent to instruct them in the knowledge of the truths and mysteries of the gospel are unskillful or negligent in the discharge of their duty, they do what lieth in them to give them up bound hand and foot to the power of their spiritual adversaries; and they will be found chargeable with no less guilt who lay obstructions in the way of others who would willingly labor in the instruction of them unto their power. A man would think, from all circumstances, and all indications of the present inclinations of the minds of men, that it were the chief interest of all that really love the protestant religion to preserve its professors from apostasy or any disposition thereunto. That this will be done effectually without a continual instruction of them in the truths which are to be professed, with their grounds, reasons, and effects, is so fond an imagination as that it deserves no consideration. It is but to build castles in the air, to suppose that men will be kept constant in the profession of religion by outward laws, the observance of external forms, and the secular advantage of some persons by it, wherein they are not concerned. They will not be so, I say, when a trial shall befall them. There is no other means that is appointed of God, or is rational in itself, for the attaining of this end, but that those who are so concerned do what in them lies personally to instruct the people in the truth, encouraging them unto obedience by their own example; and to prevail with them who have the same design to be assisting with them therein. But to cry out of the great danger of protestant religion in the growth of Popery, and at the same time not only to be negligent themselves in the great duty of communicating the real effectual knowledge of it unto the souls of men, but also to lay needless obstructions in the way of others who would sincerely endeavor so to do, is an unaccountable solecism in religion. Either we are not in earnest in our pretended zeal for the truth and our fears of the prevalency of Popery, or we believe not that instruction in the truth is the only means to preserve men in the useful profession of it; which is to renounce the gospel and all rational consideration therewithal, or we are influenced by other things, which we far more esteem than evangelical truth and the purity of religion.
The reformation of the church consisted principally in the deliverance of the people from darkness and ignorance; and if through our neglect they should be reduced again into the same state and condition, they would be a ready prey for the Papacy to seize upon. The advice of the apostle, as to the duty of all gospel ministers and officers in such a season as we are fallen into, is that alone which will preserve us, 2 Timothy 4:1-5.
But it may be supposed that so much labor and diligence in the instruction and teaching of the people, as some assert, is altogether unnecessary. It is enough if they be taught what are the general principles of religion, and do thereon comply with the conduct of the church whereunto they do belong.
Besides, if this burden be incumbent on the ministry, that those called thereunto are to have no relaxation from constant, sedulous “laboring in the word and doctrine,” and are moreover required to exemplify what they teach in the whole course of their conversation, who would ever take upon him that office that can advantage himself in the world any other way? It must needs prove very burdensome if we have a religion that will not be preserved in the minds of men without all this constant., endless toil and labor. In the Roman church we see how easy a thing it is to keep up the people unto its profession, whilst the clergy are at liberty to pursue and use the pleasures and honors of this world, nor are any of them obliged unto those irksome and endless pains which we seem to require; yea, they find by experience that ignorance in the people is the best expedient to keep them in subjection to the priests, and then all things are secure. I wish that such thoughts as these do not influence the minds of some unto a readiness for a change, if so be it might be effected without hazard. But if more pains, diligence, labor, with perseverance therein, be required by us in the ministers of the gospel and guides of the church, than the Holy Ghost in the Scripture doth plainly, positively, frequently enjoin, let it be rejected and despised. Alas! the best of us, of all that are alive, do come short in many things of the rules and examples that are proposed unto us therein, nor do I know on what grounds or by what measures the most of us do intend to give in our accounts at the last day. Nor is there any more impious opinion, nor more contradictory to the gospel, than that it is enough for the people to be instructed only in the general principles of religion, without any farther improvement or growth in knowledge: for those who are thus called “The people” are, I suppose, esteemed Christians, — that is, disciples of Jesus Christ, and members of his mystical body; and if they are so, their growth in understanding, their edification in knowledge, their being carried on unto perfection, their acquaintance with the whole counsel of God, with the mysteries of his love and grace in Christ Jesus, are as necessary for them as the “saving of their souls,” indispensably depending thereon, can render them. And if we will be ministers of the gospel, it will not be best for us to prescribe unto ourselves our rules and measures of duty. It will be our wisdom to accept of that office on the terms limited by the Holy Ghost, or utterly to let it alone. And we must know, that the more exactly our profession is suited unto the gospel, the less mixture there is in it of any thing human, the more difficult it is thoroughly to instruct men in the knowledge of it. The mind of man is far more apt and able to comprehend and retain fables, errors, and superstitions, than evangelical truths. The former are natural unto it; against the latter it hath a dislike and enmity, until they are removed by grace. Hence, some will make a more appearing proficiency in a false religion in four or five days than others will do in the knowledge of the truth almost in so many years. We may have well-grown Papists in a month’s time, that shall be expert in the mysteries of their devotion; and there is another profession that two or three days will bring men unto a perfection in: but slow is the progress of most in learning the truth and mysteries of the gospel. If peculiar diligence and constant sedulity be not used in their instruction, they will be made a prey unto the next opportunity for a defection from the truth.