weak believers) were greatly affected, and it may be lifted up, with
the success they had had in casting out of devils in his name, he recalls them from any confidence therein, as unto their eternal concernment, unto a trust in God’s free electing grace, with the fruits thereof, Luke x. 20; and the reason hereof is, because these gifts have no inseparable relation unto any of the especial and peculiar causes of salvation. ‘That which seemeth to be of any difficulty is, that they are an especial fruit of the mediation of Christ, purchased by his
952 THE NATURE AND CAUSES OF APOSTASY.
death, given into his power upon his resurrection, and first commu- nicated on his ascension. But all that followeth from hence is, that — they are good and holy in themselves, and designed unto good and holy ends or uses,—namely, the confirmation of the gospel and edi- fication of the church. But it doth not thence follow that they are saving unto them that do receive them, unless they are accompanied with especial grace towards them and holy obedience in them; from both which they are separable. It is therefore greatly incumbent on all those who have received of these spiritual gifts to take care they be enlivened and acted by especial grace; for if they are not careful, they will give them a pretence and apprehension of what they have not, and set a greater lustre upon what they have than it doth deserve ;—for in their actings, because the objects of them are spiritual and heavenly things, the same with that of especial grace, men are apt to suppose that grace is exercised when it may be far from them; and as to the profession that men make, these gifts will set it off with such beauty as shall render it very acceptable unto others and very well-pleasing unto themselves. Both these tend evidently unto the ruin of the souls of men, if not wisely managed and improved. Wherefore, by the way, to help us unto a right judgment in this matter, we may observe one certain difference be- tween the operations of spiritual gifts which are solitarily so on the one hand, and saving grace on the other. Gifts have their especial works, which they are confined unto, according as their especial nature is. In them they act vigorously; out of them they influence not the soul at all. But the work of saving grace is universal, equally re- specting all times, occasions, seasons, and duties; and although it may be acted more eminently at one time than another, in one in- stance of duty than another, yet it enliveneth and disposeth the heart alike unto all obedience. But of the difference that is between spiritual gifts and saving grace, as also concerning their whole nature and use, I shall, God assisting, treat at large in another discourse? At present I intend only this caution, that men countenance not themselves by them, nor resolve a peace (or rather security) into their exercise, under real spiritual decays of grace and obedience.
2. Too high an estimation of any peculiar way of worship is apt to entice the minds of some into a hurtful confidence in these things. . Having an apprehension that they alone have attained unto the right way of gospel worship and the administration of its ordinances, and that, perhaps, on such accounts as wherein they are eminently de- ceived, they begin first greatly to value themselves, and then to despise all others, and, if they can, to persecute them. This insen-
* In his Discourse on Spiritual Gifts, vol. iv., which was not published till 1698, ten years after the death of the author.—Ep. é
DIRECTIONS TO AVOID APOSTASY. 253
sibly works them into a trust in that which they esteem go excellent, - and that unto an open neglect of things of a greater weight and
moment. Thus is it not unusual to see persons who are under the power of some singular opinion and practice in religion to make one thing almost their whole business, the measure of other things and persons, the rule of communion and of all sincere love ;—to value and esteem themselves and others according unto their embracing or not embracing of that opinion. There is here something of that which God complains of in the prophet, Isa. Ixv. 5. And it were to be wished that such principles and practices were not visibly accom- panied with a decay of love, humility, meekness, self-diffidence, con- descension, and zeal in other things, seeing where it is so, let men’s outward profession be what it will, the plague of apostasy is begun. Wherefore, although we ought greatly to prize and to endeavour after the true order of the church of Christ, the purity of worship, and regular administration of ordinances, yet let us take heed that we prize not ourselves too much on what we have attained; for if we do so, we shall be very apt to countenance ourselves in other neglects thereby, which will certainly bring us into a spiritual sick- ness and declension. And, one way or other, there is an undue con- fidence placed in these outward privileges, when either any or all of the things ensuing are found among us:—
(1.) A neglect of private duties. This ruinous event never falls out among professors, but it proceeds either from an over-fulness of the world and its occasions, or the prevalency of some predominant lust, or a sinful resting in or trusting unto the duties of public worship. When all these concur (unless God effectually awaken the soul), it is in a perishing condition. In particular, when men are satisfied, as unto religious worship, with that which is public or in communion with others, so as to countenance themselves in a neglect of the duties of their private retirements, they are in a high road unto apostasy.