(4.) Unacquaintedness with the true nature of evangelical repent- ance is another cause hereof. This is that grace which comfortably carrieth the souls of believers through all their failings, infirmities, and sins; nor are they able to live to God one day without the con- stant exercise of it.. They find it as necessary unto the continuance of spiritual life as faith itself. It is not only a means of our entrance into, but it belongs essentially unto, our gospel state and our con- tinuance therein. Hereunto belongs that continual humble self abasement, from a sense of the majesty and holiness of God, with the disproportion of the best of our duties unto his will, which be- lievers live and walk in continually; andrhe that is not sensible of a
ic)
- APOSTASY FROM THE HOLINESS OF THE GOSPEL, 175
gracious sweetness and usefulness therein knows not what it is to
- walk with God. Hereby doth God administer several encourage-
ments unto our souls to abide in our way of obedience, notwithstand- ing the many discouragements and despondencies we meet withal. In brief, take it away, and you overthrow faith, and hope, and all other graces. Those, therefore, who are unacquainted with the nature and use of this grace and duty, who can taste no spiritual refresh-
- ment in all its sorrows, who know nothing of it but legal troubles,
anguish, fear, and distraction, will not endure the thought of living in the practice of it all their days; which yet is as necessary unto gospel holiness as faith itself. Men, I say, falling into this condition, finding all these difficulties to conflict withal, and lying under these disadvantages, if any thing will offer itself in the room of this costly holiness, will readily embrace it. Hence, as some betake themselves unto a pretence of morality (which as unto many is a mere pretence, and made use of only to countenance themselves in a neglect of the whole of that obedience which the gospel openly requireth), so others do, under other expressions, retreat unto the mere duties of their own light, and these as only required therein, with some peculiar reliefs unto the flesh in what is burdensome unto it. As, fur instance: There is nothing that the flesh more riseth up in a dislike of and opposition unto than constancy in the duty of prayer, in private, in families, on all occasions, especially if attended unto in a spiritual manner, as the gospel doth require; but in itself, and as to the sub- stance of it, it is a duty which the light of nature exacteth of us;— but whereas this may prove burdensome to the flesh, a relief is borrowed from a pretence of gospel light and liberty, that men need not pray at any time unless their own spirits or light do previously require it of them: which is to turn the grace of God into an occasion of sinning. By this means some have gotten a holiness, wherein, for the most part, it seems indifferent to them whether they pray at any time orno. And other instances of the like kind might be given. Upon the whole matter, to free themselves from this state, so uneasy to flesh and blood, so contrary unto all the imaginations of the carnal mind, some men have betaken themselves unto another, wherein they have, or pretend to have, no conflict against sin, nor to need any application unto the Lord Christ for supplies of spiritual strength ; which belongs not unto that holiness which the gospel requires and which God accepts.
It may be said that in some of the instances before given, espe- cially in that of the Papacy, there is an appearance of a greater con- flict with and more hardships put on the flesh than in any other way of obedience that is pleaded for; and there is indeed such an appearance, but it isno more. The oppositions that arise against
176 THE NATURE AND CAUSES OF APOSTASY.
their austerities are from without, or from nature as it is weak, but not as it is carnal. It is possible that sin may not be concerned in what they do, neither in its power nor reign; yea, so far as it is leavened by superstition, it acts itself therein no less than it-doth in others by fleshly lusts. But it is an internal, spiritual, immediate opposition unto its being and all its actings, that it riseth up with such rage against as to weary those who have not that living prin- ciple of faith whereto the victory over it doth peculiarly appertain. 2. This evangelical holiness will not allow of nor will consist with the constant, habitual omission of any one duty, or the satisfaction of any one lust of the mind or of the flesh. As we are, in all in- stances of duty, to be “ perfecting holiness in the fear of God,” 2 Cor. vii. 1, so “no provision is to be made for the flesh, to fulfil the lusts thereof,” Rom. xiii. 14, This is that which loseth it so many friends in the world. Would it barter with the flesh, would it give and take allowances in any kind, or grant indulgence unto any one sin, multitudes would have a kindness for it which now bid it defiance. Every one would have an exemption for that sin which he likes best, and which is most suited to his inclinations and carnal interests. And this would be virtually a dispensation for all unholi- ness whatever. But these are the terms of the gospel: No one duty is to be neglected, no one sin is to be indulged; and they are looked upon as intolerable. Naaman would not give himself up unto the worship of the God of Israel but with this reserve, that he might also bow in the house of Rimmon, whereon his power and prefer- ment did depend. Many things the young man in the Gospel boasted himself to have done, and was doubtless willing to continue in the performance of them; but yet, through his whole course, the love of the world had the prevalency in him, and when he was tried in that instance, rather than relinquish it he gave up the whole. But this is the law of the gospel. Although it provide a merciful relief against those daily sins which we are overtaken withal by our frailty and weakness, or surprised into by the power of temptations, against the bent of our minds and habitual inclination of our wills, 1 Pet. iv. I, 2, yet it alloweth not the cherishing or practice of any one sin whatever, internal or external. An habitual course in any sin is utterly inconsistent with evangelical obedience, 1 John iii. 6-9, yea, it requireth indispensably that we be engaged, in our minds and wills, in an opposition unto all sin, and in a constant endeavour after its not-being in us, either in the root or in the fruit thereof. It will not connive at or comply with any inordinate affection, any habitual sinful distemper, nor the first motions of sin that are in the flesh. This is that perfection which is required in the new covenant, Gen. xvil. 1, that sincerity, integrity, freedom from guile, walking after the