(2.) This is quickly followed with a loss of all prevailing evidence and conviction of the truth of the very doctrine of the gospel. This conviction all are supposed to have who profess it, and all really have
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ORY! THE NATURE AND CAUSES OF APOSTASY.
it who profess it in any sincerity. Why else do they make profes- sion of it, if they assent not unto its truth upon its conviction and evi- dence? for we speak not at all of them whose profession hath no other principle or foundation but custom or education. Others build their persuasion upon grounds and evidences prevalent to obtain their assent unto the truth against temptations and objections. This apostates lose in the next place. The truth remains what it was, and so do the arguments and evidences of it; but they have no longer any force upon or authority in their minds It may be they do not presently renounce the gospel as a lie or “a cunningly-de- vised fable;’” they may let the notions of it lie loose in their minds for a season neglected and unregarded, but give them no part of that entertainment which is due unto acknowledged truths of that nature, nor do they receive any impressions from its authority. And when men have lost these, they have lost their assent to the truth of the gospel upon its proper evidence, and are directly unbelievers; and this on every occasion will issue in a formal renunciation of the truth of the whole. And when men arrive unto this posture in their minds, they will discover themselves, as by a conversation wholly regardless of the precepts of Christ, so also by light, irreverent expressions con- cerning the Scripture ; which, where they have freedom, will be poured out from the abundance of their hearts. This step towards total apostasy will follow that foregoing. When once men have lost all taste and relish of the goodness and excellency of the word of God on their hearts and affections, they will not long retain any prevalent evidence of its truth in their minds. Hence,—
(3.) A contempt of the things promised in the gospel doth ensue. The promises of the gospel do indeed contain those things wherein the evident blessedness and happiness of our nature doth consist. Such are serenity of mind in this world, and eternal felicity in the enjoyment of God. These, for the substance of them, mankind can- not despise until they grow atheistically brutish; but they may, and many do so, in the manner and on the terms of their proposal and declaration by the promises of the gospel. That this enjoyment of God, wherein everlasting happiness consisteth, must be in and through Jesus Christ alone; that the way of attaining thereunto, and the only means of present peace and serenity of mind, is by faith and obedience in and unto him,—this they despise and contemn. ‘This naturally follows on the former; for all expectation of good by and from the promises of the gospel depends on the evidence that we have of the truth thereof, and when that is lost, these will be de- spised. Now, herein consisteth one of the greatest aggravations of this sin; for whereas men cannot but desire the things (for the sub- stance of them) which are promised in the gospel, as those wherein
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DANGERS FROM THE PREVAILING APOSTASY. 233
their blessedness doth consist, they will, out of hatred to Jesus Christ,
_ reject and despise them, and eternally deprive their souls of them, rather than accept of them in and through him. They will rather never have any interest in God than have it by Christ. This rejec- tion, therefore, of the promises of the gospel, as those which either as to the matter of them are not to be desired, or as to the truth of them not to be trusted, is the most provoking sin. No greater re- proach can possibly be cast on Jesus Christ, as that which leaveth him the honour neither of his truth nor power, neither of which the . Jews could in the least impeach when they took away his life. And,—
(4.) They choose some other way or means in the place and stead of Christ and the gospel, for the ends which they once sought after by them. So did those persons who fell off to Judaism. They looked for that in the law and ceremonies which they could not find in the gospel. And of these there are two sorts:—[1.] Such as re- tain their first end in general, but reject the gospel from being a sufficient means for attaining it; [2.] Some that renounce the whole end itself, and seek for satisfaction other ways. The former are such as preserve an aim in general to worship God, to do that in religion which may be accepted by him, and to believe that of him which is right; but they reject the gospel as an insufficient and deceitful guide in and about these things. And this is done either totally, by such as apostatize to Judaism or Mohammedanism; or partially, by such as turn off from the purity, truth, spirituality, and mystery of the gospel unto Popery, or the like. I say not this with an inten- tion to charge the guilt of this whole sin on this latter sort; only I say, they share in a very considerable part of it, and without repent- ance will do so in the punishment due unto it. And this casts the scorn of folly on Christ and the gospel; both absolutely, as having neither truth nor efficacy sufficient for the end proposed by them; and comparatively, that a falsehood or lie, a diabolical invention or delusion, is to be preferred before them ;—which is the highest pro- vocation unto the eyes of God’s glory. The latter sort quite cast off the general end of pleasing God and living unto him. For a while they thought that this would have brought them in some consider- able satisfaction, and used the gospel to that end and purpose; but now being fallen under the power of the former degrees of apostasy, in contempt of the gospel, as that which will not afford any tolerable answer unto their expectations, they take up in the lusts and plea- sures of the world, preferring them before all the promises of Christ, and despising all the threatenings denounced against those that pur- sue them. And of this sort of apostates we have numberless ex- amples in the world.