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 com- mandments 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 Moham- medanism 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 Chris-
1 Tdolaters in India, who believed in the transmigration of souls—Ep.
110. THE NATURE AND CAUSES OF APOSTASY.
- tians, 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 pro- duce 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 temp- tations.
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 evi- dence, 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 prin- ciples 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 discip- lines, 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 labour 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 devo- tion, 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
IGNORANCE A CAUSE OF APOSTASY. 111
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 tranquil- lity 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 Saviour Jesus Christ do not discern those truths in their spiritual nature, nor can therefore take in the power and effi- cacy 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 suit- ableness 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 and 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 praise- worthy 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 con- ‘versation. 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 princi- pally 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,