as they see occasion, though indeed themselves are the servants of corruption, being overcome thereby and brought into bondage. Hence it is inconceivable how little sense of guilt in some sins men find after they are habituated unto them. In some sins, I say, for with respect unto sins absolutely against the light of nature, conscience will not easily be bribed not to condemn them. It will not in such cases be speechless, until it be seared and made senseless. But there are sins not accompanied with so great an evidence, yet attended with no less guilt than those which directly militate against the light of nature. In this case, when the word of the gospel comes as it is "living and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of the soul and spirit, and of the joints and marrow, as a discoverer and judge of the thoughts and intents of the heart;" when it comes and discovers the secret frames, figments, imaginations, and inclinations of the mind, and condemneth what is in the least measure or manner irregular; when it will not be put off, nor accept of any composition or compensation by the most strict and rigid profession in other things,—men are ready to withdraw themselves to the rule of their own light and reason, which they find more gentle and tractable.

[2.] A dereliction of the gospel on this account, with respect unto the inwardness, spirituality, and extent of its commands, is much increased under the influence of corrupt opinions. And of this nature are all those which tend unto the extenuation of sin; for some there are who suppose that there is not such a provoking guilt, such a spiritual outrage in sin, as others pretend. Hence multitudes, as they judge, are needlessly troubled and perplexed about it. "A generous mind, free from superstitious fears and dark conceits imbibed in education, will deliver the mind of man from the trouble of such apprehensions;—a great sense of the guilt of small sins is an engine to promote the interest of preachers, and those who pretend to the conduct of conscience;-the filth and pollution of sin is a metaphor which few can understand, and none ought to be concerned in ;-that the power of the remainders of indwelling sin is a foolish notion; and that the disorderly frames of the heart and the mind, through darkness, deadness, spiritual indisposition, or other secret irregularities, are fancies, not sins, which we need not be troubled at ourselves, nor make any acknowledgment of unto God;"-these and the like opinions are the pharisaical corban of our age, corrupting the whole law of our obedience. And it were easy to manifest how perilous and ruinous they are unto the souls of men; what powerful instru.ments in the hand of Satan to eclipse the glory of the grace of Christ on the one hand, and to promote apostasy from holiness in the hearts and lives of men on the other. I shall only say, set the

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corrupt heart of men by any means at liberty from an awe and reverence of the holiness of God and his law with respect unto the inward actings and frames of the soul, with a sense of guilt where they are irregular, and a necessity of constant humiliation before God thereon, and an equally constant application of itself unto the Lord Christ for grace and mercy, and it is wholly in vain to think of fixing any bounds unto the progress of sin. The ignorance hereof is that which hath produced in some the proud imagination of perfection, when they are far enough from bringing their consciences and lives to the rule of the gospel, but only aggravate their guilt by attempting to bend that inflexible rule unto their own perverse and crooked minds.

(2.) In this case, carnal interest, which takes in and compriseth all the circumstances of men, calls for an indulgence unto some one sin or other, which the gospel will not admit of. Pride or ambition, covetousness or love of this present evil world and the perishing things of it, uncleanness or sensuality in eating and drinking, selfexaltation and boasting, vain-glory, idleness, one or other must be spared. One thing or other, I say, on the account of carnal interest, -either because small, or useful, or general, or suited unto a natural temper, or, as is supposed, made necessary by the occasions of life,— must be reserved. Where this resolution prevails, as men are absolutely excluded from any real interest in gospel holiness, which will admit of no such reserves, so it will not fail to lead them into open apostasy of one kind or other; for,

[1.] Such persons are unapproved of God in all that they do, and so have no ground for expectation of his blessing or assistance; for the allowance of the least sin is such an impeachment of sincerity as casteth a man out of covenant communion with God. This is that "offending in one point" which ruins a man's obedience, and renders him guilty against the whole law, James ii. 10. Any one actual sin makes a man guilty of the curse of the whole law as it contains the covenant of works; and the willing allowance of a man's self in any one sin habitually breaks the whole law as it contains the rule of our obedience in the covenant of grace. And if in this disapproved condition men meet with outward prosperity in the world, their danger will be increased as well as their guilt aggravated. And the utmost care of professors is required in this matter; for there seems to be among many an open indulgence unto habitual disorders, which hazards their whole covenant interest, and must fill them with uncertainty in their own minds. High time it is for all such persons to shake off "every weight, and the sin that doth sq easily beset them, and to run with redoubled diligence" the remainder of "the race that is set before them."

[2.] This indulgence unto any one sin will make way in the minds, consciences, and affections of men, for the admission of other sins also. It will be like a thief that is hidden in a house, and only waits an opportunity to open the doors unto his other companions; to this end he watcheth for a season of sleep and darkness, when there is none to observe his actings. Let a person who thus alloweth himself to live in any sin fall into temptation whilst he is a little more than ordinary careless, his allowed corruption shall open his heart unto any other sin that offers for admission. "Look not," saith the wise man," upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright. Thine eyes shall behold strange women, and thine heart shall utter perverse things," Prov. xxiii. 31, 33. One sin 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.] It will divert the soul from the use of those means whereby all other sins should be resisted, and thereby apostasy prevented; for there is no means appointed or sanctified by God for the resistance or mortification of sin, but it opposeth sin as sin, and consequently every thing that is so, and that because it is so. Wherefore, whoever willingly reserves any one sin from the efficacy of the means God hath appointed for its mortification doth equally reserve all. And as those means do lose their power and efficacy towards such persons, so they will insensibly fall off from a conscientious attendance unto any of those ways and duties whereby sin should be opposed and ruined.

3. Many of the graces in whose exercise this evangelical holiness doth principally consist are such as are of no reputation in the world. The greatest moralists that ever were, whether Pharisees or philosophers, could never separate between their love and practice of virtue on the one hand, and their own honour, glory, and reputation on the other. There was in them, as the poet expresseth it in one instance,

"Amor patriæ, laudumque immensa cupido."

Hence they always esteemed those virtues the most excellent which had the best acceptation and the greatest vogue of praise among men. And it seems to be ingrafted in the nature of man to have some kind of desire to be approved in what men judge themselves to do well and laudably. Neither is this desire so evil in itself but that it may be managed in subordination unto the glory of God; which nothing that is absolutely evil, or in its own nature or any con

siderations or circumstances, can be. But when at any time it swells into an excess, and the pharisaical leaven of being seen and praised of men puffeth it up, it is the worst poison that the mind can be infected withal. In what degree soever it be admitted, in the same it alienates the mind from gospel holiness; and it doth so effectually, -I mean this self-love and love of the praise of others doth so,--for the reason mentioned, namely, that the graces in whose exercise it doth principally consist are of no reputation in the world. Such are 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, readiness to undergo and forgive injuries, zeal for God, contempt of the world, fear of sin, dread of God's judgment for sin, and the like. These are those adornings of the inner man of the heart which with God are of great price. But as unto their reputation in the world, "weakness, softness of nature, superstitious folly, madness, hypocritical preciseness," is the best measure they meet withal. When men begin to discern that as unto this holiness of the gospel, its principal work lies within doors, in the heart and mind, in the things that no mortal eye seeth and few commend so much as in the notion of them, and which in their outward exercise meet with no good entertainment in the world, they betake themselves unto and rest in those duties which make a better appearance and meet with better acceptance; and many of them are such as, in their proper place, are diligently to be attended unto, provided they draw not off the mind. from an attendance unto those despised graces and their exercise wherein the life of true holiness doth consist. And it is well if we are all sufficiently aware of the deceits of Satan in this matter. In the beginnings of the general apostasy from the power and purity of Christian religion, to countenance all sorts of persons in a neglect of the principal graces of the gospel, the necessity of regeneration, and a heavenly principle of spiritual life, they were put wholly on outward splendid works of piety and charity, as they were esteemed. Let their minds be defiled, their lusts unmortified, their hearts unhumbled, their whole souls unfurnished of spiritual and heavenly graces, yet (as they would have it) these outward works should assuredly bring them all unto a blessed immortality and glory! But this face of the covering, this veil that was spread over many nations, being now in many places (particularly among us) rent and destroyed, both wisdom and much circumspection are required, that, either under a pretence or under a real endeavour after the inward spiritual graces of Christ and their due exercise, we do not countenance ourselves in the neglect of those outward duties which are any way useful unto the glory of God and the good of mankind.

These are some of the causes, and others there are of an alike nature, from the powerful influence whereof upon their minds men have changed gospel holiness for other ways of obedience, which also they give other names unto.

CHAPTER IX.

Apostasy into profaneness and sensuality of life-The causes and occasions of itDefects in public teachers and guides in religion.

THAT which yet remaineth to be considered under this head of backsliding from the commands of the gospel and the obedience required of them is of a worse kind and of a more pernicious consequence; and this is that open apostasy into profaneness and sensuality of life which the generality of them who are called Christians are in most places of the world visibly fallen into. If any be otherwise minded, if they suppose and judge that the ways and walkings of the generality of churches and individual Christians, of whole nations that profess themselves to be so, are such as the gospel requireth and approveth of, they seem either to be ignorant of the true state of these things in the world, or to be highly injurious unto the grace and truth which came by Jesus Christ. To suppose that he by his gospel giveth countenance unto or conniveth at that darkness, profaneness, sensuality, those bloody contentions and oppressions, in a word, all those filthy and noxious lusts, which at this day have overwhelmed the Christian world, is to do what we can to render and represent it not only useless, but extremely pernicious unto mankind; for we do say therein that by him and his doctrine countenance is given unto that degeneracy in wickedness which heathenism would not allow, whereby the world is filled with confusion, and in danger to be precipitated into ruin. I shall therefore at present take it for granted (with the highest readiness to give up that concession when any tolerable evidence shall be given to the contrary) that there is, among and in the churches whereunto the generality of Christians do reckon themselves to belong, a visible apostasy from that piety, holiness, and righteousness, which the gospel indispensably requireth in all the disciples of Christ, and which the primitive Christians did earnestly follow and eminently abound in. An inquiry into the means and causes hereof is that which now lies before us. And that especial instance which I shall always regard is the church of Rome; which, as it hath given the most eminent example of apostasy in this kind of any church in the world, so whatever of the same nature befalleth others, it is sufficiently represented therein.