itself the judge of them, taking aid from sensual affections and the vain imaginations of the mind, it will make havoc of all the articles of faith. And thus it seems to have fallen out in this matter. Those concerning whom we treat seem to have cast off a due regard unto the sovereignty of God, because themselves were never bowed by faith savingly thereto. Wherefore, in an opposition unto it, they have set up their light within, as the rule, measure, and judge, of the truths and doctrines of the gospel. Instead of becoming fools, by a resignation of their reason and wisdom to the sovereignty of God, that so they might in the issue be really wise, they have become wise in their own conceit, and have waxed vain in their foolish imaginations. Neither, indeed, is there any broader way of apostasy from the gospel than a rejection of God's sovereignty in all things concerning the revelation of himself and our obedience, with a refusal to "bring into captivity every thought unto the obedience of faith;" which first brought forth Pelagianism, and of late Socinianism, as hath been showed, from which two the whole of the present defection is derived.

Sixthly, We may add hereunto, as another spring of this partial apostasy, want of an evidence in themselves of the divine authority of the Scriptures. It is not enough, to establish any man in the profession of the gospel, to own in general that the Scripture is the word of God, or a divine revelation of his will. He that hath not an experience of a divine authority in it upon his own soul and conscience will not be steadfast when his trial shall come. God looks with regard unto them alone who tremble at his word, as owning his present authority in it. Where this doth not abide upon them, "unlearned and unstable men," as the apostle speaks, will be bold to "wrest the Scriptures, to their destruction," or to prefer other things before them, or at least to equalize them with them. It is not, therefore, enough that we assent unto the truth of the word of God, unless also we are sensible of its power, and of that claim which it makes in the name of God to the absolute subjection of our whole souls and consciences unto it. Now, this evidence in themselves of this present divine authority, differing it unconceivably from all other real or pretended conveyances of truth, these persons either never had or have insensibly lost, or cast off openly the yoke of God therein. Hereon every imagination of their own exalts itself into an equality of right and authority with it. The end of these things is, that God gives men up to "strong delusion, to believe a lie," because they "received not," or retained not, "the truth in the love thereof," 2 Thess. ii 10, 11. And when once it comes unto this, it is the work of Satan (which he easily accomplisheth) both to suggest unto them endless delusions, and to render them so obstinate therein

as that they shall despise every thing that is tendered unto conviction.

This is the FIRST way whereby men fall away from the gospel,namely, from the mystery and doctrine of it as it is the object of our faith; wherein they do what in them lies "to crucify the Son of God afresh, and to put him to an open shame."

CHAPTER VIII.

Apostasy from the holiness of the gospel; the occasion and cause of it—Of that which is gradual, on the pretence of somewhat else in its room.

THERE is, SECONDLY, a falling away from the gospel with respect unto the holiness of its precepts, which are to be the matter, as they are the rule, of our obedience. And this also is of a nature no less perilous, and attended with consequents and effects no less dangerous, than the former, and doth no less than that expose the Son of God to open shame: yea, an apostasy from the holiness of the gospel is, on many accounts, more dreadful and dangerous than a partial apostasy from its truth; for as it is more spreading and catholic than that is, and of less observation or esteem, so it is usually more irrecoverable, most men under it being greatly hardened through the deceitfulness of sin. Besides, commonness hath taken off the sense of its evil and danger. If there be an error broached against the doctrine of the gospel, it is odds but some or other will take notice of it, confute it, and warn all men of the danger wherewith it is attended; but let the whole world, as it were, lie in evil, let the generality of mankind drown themselves in lusts and pleasures, let the lives and conversations of men be as contrary to the rule of the gospel as darkness is to light, so they make no disorder in this or that way of outward worship, and be either good Catholics or good Protestants, or any thing else of that kind, he shall scarcely escape the censure of peevishness and severity (it may be of self-conceitedness and hypocrisy) who shall reflect any great blame on these things. And yet, notwithstanding this partiality in judgment or practice with respect unto these evils, it is generally acknowledged that it is possible that men may please God and be accepted with him, notwithstanding many mistakes, errors, and misconceptions of their minds about spiritual things: but that any one should ever come unto the enjoyment of him who lives and dies impenitently in any sin, against the rule and tenor of that holiness which the gospel requireth, I know as yet none that pleadeth; for, once to pretend that men may live in, and habitually act any known sin, without striving

against it, labouring for repentance, and endeavouring its mortification, is all one as avowedly to attempt the overthrow of Christian religion. Wherefore, on these and sundry other considerations, this latter sort of apostasy from the holiness of the gospel is at least as perilous, as much to be opposed and contended against, as that which is from the mystery and doctrine of it, and that whereof the generality of men are more earnestly to be warned, as the evil whereunto they are more obnoxious than to the other. And we do conjoin both these together, not only as those which are of the same tendency, and do alike both ruin the souls of men and put the Lord Christ to open shame, but also as those concerning which we are forewarned that they shall enter and come into the world together in the "latter times." And whatever sense the "latter times" mentioned in the Scripture may be taken in, either those of the world and of religion in general, or of the particular churches whereunto men may belong, they are unquestionably come upon us; whose danger and duty, therefore, are declared in these pre-admonitions. Wherefore of the first our apostle speaketh, 1 Tim. iv. 1, "The Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils." I doubt not but this prediction had its signal accomplishment in the Papacy, and am well persuaded that the Holy Ghost had respect in particular unto those principles and practices which a learned person of this nation hath laid open, under the title of "The Apostasy of the Latter Times."1 But we find also, by woful experience, and that renewed almost every day, that it hath respect unto us also and the times wherein we live. The entrance and coming of that kind of apostasy which we have now designed to treat of is in like manner foretold, 2 Tim. iii. 1–5. The sum of what the apostle there instructeth us is, That in these "latter times," under an outward profession of the gospel, men should give up themselves unto the pursuit of the vilest lusts and the practice of the most abominable sins. And we fear this prediction is in like manner fulfilled.

Now, although these things are evil and dangerous, both in their own nature and tendency, especially as they come together and make their joint attempt against the honour of Christ and the salvation of the professors of the gospel, yet this prediction of them and preadmonition concerning them may be of advantage unto them that are sincere and upright, if duly improved. For,

1. If this twofold ruinous apostasy will and doth press upon us,

1 Owen refers to a work by the learned Joseph Mede, entitled, "The Apostasy of the Latter Times; or, the Gentiles' Theology of Demons Revived in the Invocation of Saints, Adoring of Relics," etc. It was published in 1642. An edition of it appeared so recently as 1836.-ED.

on whom the ends of the world are come, we ought surely to stand upon our guard, that we be not surprised with it nor overcome by it. How ought we to "pass the time of our sojourning here in fear!" It was the advice of him whose confidence had like to have been his ruin. It is assuredly no time for any to be careless and secure who design, or so much as desire, to be preserved from this fatal evil. However, we cannot any of us plead that we were not warned of our danger, nor called on for that circumspection and watchfulness, that care and diligence, that earnestness for divine help and assistance, which our condition requireth, and which will be a means of deliverance and safety. And,

2. Being found in the way of our own duty, we need not be greatly moved or "shaken in our minds" when we see these things come to pass. It may be a prospect of the state of religion at this day in the world is ready to terrify the minds of some, at least to fill them with amazement; for if things should always so proceed, they may be afraid lest Christian religion should at length lose all its beauty and glory. But these things are all of them punctually foretold, whereby the efficacy of the temptation from their coming to pass is prevented. Yea, considering that all our faith is resolved into the Scripture, and built on the infallibility of its prophecies and predictions, seeing they are foretold, the temptation would be accompanied with more vigour and efficacy if we saw them not come to pass than it is now we do, seeing it is evident from other circumstances that we are fallen into the "latter times," which the accomplishment of these predictions renders unquestionable. See Matt. xxiv. 9-13, 24; Acts xx. 29, 30; 2 Thess. ii. 3; 1 Tim. iv. 1-3; 2 Tim. iii. 1-5. And the truth is, there was never any persuasion more pernicious befell the minds of men, than that churches, this or that church, or any church, are not, or is not liable or obnoxious unto these decays, declensions, and apostasies, or that any in them or of them can be preserved from them without the utmost care and diligence in attending unto the means appointed for their preservation. When the Jews fell into such a foolish confidence with respect unto their temple and worship, God was wont to bid them go to Shiloh and see what was become thereof, as assuring them that what fell out in one time and place might do so in another. And we know how it was in this matter with the first Christian churches, and how soon (as hath been declared), Rev. ii. 4, 5, iii. 1–3, 14-17. We may go to them and learn how vain are all the pretences of outward privileges and exemptions; for assuredly, "unless we repent, we shall all likewise perish."

That, therefore, which we shall now inquire into is, the nature, the causes, and occasions, of that apostasy or falling off from the holi

VOL. VII.

11

ness of the gospel, in churches and by particular persons, which is thus foretold to fall out in the "latter times," and hath done so accordingly. And we shall have respect herein both unto that general apostasy of this kind which fell out in former ages under the conduct of the Roman church principally, and that also which, by various ways and means, is at present prevailing in the world. And some things must be premised unto our consideration hereof:

1. The doctrine of the gospel is a doctrine of holiness. This it teacheth, requireth, and commandeth; this the mysteries and grace of it lead unto; this the precepts of it require; and this the great example of its Author, proposed in it unto us, doth enjoin. And it doth not this as that which is convenient for us, or some way or other necessary unto us, but as that without which we can have no interest in any of its promises. No unholy person hath any ground to expect the least advantage by the gospel, here or hereafter. When all things come to their issue, and shall fall under eternal judgment according to the gospel, all other pleas and pretences will utterly and for ever fail them who are "workers of iniquity," Matt. vii. 22, 23.

2. The holiness which the gospel requireth is an obedience of another nature and kind than what is required by any other doctrine or way of instruction. The law of nature continueth to suggest unto us many important duties towards God, ourselves, and other men; the written law is an exact representation of all those moral duties which were required of us in the state wherein we were created;—but there is a holiness required by the gospel, which, although it include these things within the compass of its law and order, yet (on sundry considerations) is of another kind than what is required by those laws, in the manner wherein it is required in them; for it proceedeth from other principles, on another formal reason and motives, hath other essential properties, acts, duties, and ends, than the obedience by them required hath. This hath been so fully evinced in our discourse of the nature and necessity of gospel holiness1 that it need not be here again insisted on.

3. Together with the light and doctrine of the gospel, or the preaching of it, there is an administration of the Spirit, to convince men of sin, righteousness, and judgment. This God hath promised, Isa. lix. 21, and this the Lord Christ doth effect wherever the word is orderly dispensed according unto his mind and will, John xvi. 7-11. Hereby are men wrought upon unto a profession of this holiness, and expression of it in outward duties; for all that religion which hath any thing of truth and reality in it in the world is an effect of the word and Spirit of Christ. Multitudes in all ages have hereby been made really holy, and many yet continue so to be.

1 See vol. iii. books iv. and v.-ED.