APOSTASY FROM THE HOLINESS OF THE GOSPET, 177
Spirit, and not after the flesh, and that newness of life, which the
_ gospel everywhere prescribeth unto us. On no other terms but universality in obedience and opposition unto sin will it approve
of us, 1 John iii, 7-10. And this occasioneth the turning aside of many from the pursuit
’ of an endeavour to be holy, according unto the rule of the gospel.
When by light and convictions they come to take a view of what is required thereunto, it disliketh them, they cannot bear it; and there- fore they either at once or gradually give over all ways of pursuing their first design. And men break with the gospel on this account by the means ensuing:—
(1.) They cannot make the same judgment of sin that the gospel doth, nor will judge all those things to be sin and evil which the gospel declares so to be; yea, we have some come unto that phari- saism, that they scarce think any thing to be sinful or worth taking notice of unless it be openly flagitious. Under this darkness and ignorance, all sorts of filthy, noisome lusts may be cherished in the hearts of men, keeping them at as great and real a distance from the holiness of truth as the most outrageous outward sins can do. And this neglect or refusal to comply with the rule of the gospel before laid down is grounded in and promoted by two occasions: —
[1.] They have a willing insensibility of the guilt of some wnmor- tified lust. This they will abide in and cherish; for their minds being habituated unto it, they find no’great evil in it, nor do see any co- gent reason why they should forego it. So was it with the young man with respect unto the love of the world. He was sorry that he could not be evangelically obedient whilst he retained it; but seeing that could not be, he did not discern any such evil in, nor was sen- sible of any such guilt from it, nor could apprehend any such equality in or necessity of gospel holiness, that he should renounce the one for the embracing the other. So will it be when any lust is made familiar unto the mind; it will not be terrified with it, nor can see any great danger in it. It is between such a soul and sin as it is between the devil and the witch, or one that hath a familiar spirit, as we render the Hebrew “ob” [7'8] and “yideoni,” [YT]. At the first appearance of the devil, be it in what shape it will, it cannot but bring a tremor and fear on human nature, but after a while he becomes a familiar; and when alone he is to be feared, he is not feared at all. The poor deceived wretch then thinks him in his power, so that he can use or command him as he sees good, whereas he himself is absolutely in the power of the devil. Men may be startled with sin in its first appearance, on their first convictions, or its first dangerous efforts; but when it is become their familiar, they suppose it a thing in their own power, which they can use or not use
VOL. VIL 12
178 THE NATURE AND CAUSES OF APOSTASY.
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, con- science 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 rea- son, 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 ap- prehensions ;—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 irregulari- ties, 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