Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
~ Matthew 5:13
If so be ye have tasted that the Lord is gracious.
~ 1 Peter 2:3
And the destruction of the transgressors and of the sinners shall be together, and they that forsake the LORD shall be consumed.
~ Isaiah 1:28
Directions to Avoid the Power of a Prevailing Apostasy, by John Owen. The following contains an excerpt from Chapter Thirteen of his work, “Nature and Causes of Apostasy from the Gospel Nature and Causes of Apostasy from the Gospel. The nature of apostasy from the profession of the gospel and the punishment of apostates declared, in an exposition of Hebrews vi. 4-6; with an inquiry into the causes and reasons of the decay of the power of religion in the world, or the present general defection from the truth, holiness, and worship of the gospel; also, of the proneness of churches and persons of all sorts unto apostasy.”
With remedies and means of prevention.”
SEARCH THE SCRIPTURES — JOHN 5:39.
LONDON: 1676.
For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come, If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.
~ Hebrews 6:4-6
Some there are (and of them not a few) all whose religion consists in going to church, and abiding there during the celebration of that sort of worship which they approve of. Herewith they satisfy their consciences as unto all that they have to do with God, especially if they are admitted unto a participation of the sacraments in the appointed seasons. And many others, it is to be feared, content themselves with a bare hearing of the word, and do treat their consciences into a quietness and security thereby. It were otherwise impossible that, among so great multitudes as crowd after the preaching of the word, so few should be brought over unto sincere and universal obedience. But I intend those in particular who make a profession of giving themselves up unto gospel obedience, and are thereon made partakers of all gospel privileges according to the rule. Let them take heed that they do not too much rest in nor too much trust unto these outward things, for so they may do sundry ways unto their disadvantage.
1. Men may herein deceive themselves by spiritual gifts, which may be reckoned in the first place among the privileges of the church. Some rest in the gifts of others, and the satisfaction they receive thereby; for by the use and exercise of them men’s affections may be greatly moved, as also temporary faith and evanid joy be greatly excited. These things, it is to be feared, some live upon, without farther care after a spring of living water in themselves. Others may rest in their own gifts, their light, knowledge, ability to pray or speak of the things of God. But it is the design of the apostle, in the context before insisted on, to declare that the most eminent spiritual gifts, with all their effects, either in the souls or lives of them who are made partakers of them, or in the church for edification, will not secure any persons from total apostasy. So also some shall be utterly rejected at the last day, who were able to plead their prophesying and casting out of devils in the name of Christ, and that in his name they had done “many wonderful works,” Matthew 7:22,23. And therefore, when his disciples (who were true but as yet 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 10:20; 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 death, given into his power upon his resurrection, and first communicated 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 edification 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 pretense and apprehension of what they have not, and set a greater luster 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 between 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 respecting all times, occasions, seasons, and duties; and although it may be acted more eminently at one time than another, in one instance 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 deceived, they begin first greatly to value themselves, and then to despise all others, and, if they can, to persecute them. This insensibly works them into a trust in that which they esteem so 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, Isaiah 65:5. And it were to be wished that such principles and practices were not visibly accompanied with a decay of love, humility, meekness, self- diffidence, condescension, 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 endeavor 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 sickness and declension. And, one way or other, there is an undue confidence 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-fullness 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.
(2.) The indulgence of any private lust, unto the satisfaction of the flesh. This great defect in the power of godliness is frequently countenanced by strictness in the form thereof. And a great effect it is of the deceitfulness of sin when it can delude the minds of men to justify themselves in any one sin, with the names, titles, reputation, and privileges of the church, or the ordinances whereof they are made partakers; and the secret efficacy of this deceit is not easy to be detected.
(3.) It is so, also, when a loose and careless frame in our walking is indulged unto on the same account. It is hard, indeed, to know directly whence this is come to pass, that so many professors of the gospel should give up themselves unto a negligent and careless walk, but that it is so come to pass is certain. There is no truth more acknowledged than that a strict and close walk with God, an attendance thereunto on all occasions with diligence and circumspection, with a continual conscientious fear of sin, is indispensably required unto acceptable, evangelical obedience or holiness; yet so it is, that many professors walk with that looseness and carelessness, that venturous boldness, with respect unto the occasions of sinning, that liberty or rather licentiousness of conversation, as are utterly inconsistent therewithal. As there are many causes hereof, so I fear this may be one among them, that they too much satisfy themselves with their interest in the church and its privileges, and with their observance of public worship and the ordinances thereof, according to their respective stations and capacities.
Wherefore, the sum of this direction is, that if we would be preserved from the prevalency of the present apostasy, we must have a strict regard unto our principles and practice with respect unto the privileges of the church and ordinances of gospel worship. If we neglect or despise them, we cast off the yoke of Christ, and have no ground to look for his acceptance of us or concernment in us. It is but folly for them to pretend a hope in his mercy who defy his authority. And if, on the other hand, we so rest in them as to countenance ourselves in any of the evils mentioned, we shall succeed into their room who, under the name and pretense of the church and its privileges, fell into an open apostasy from Christ and the gospel; for the same causes will produce the same effect in us as they did in them. There is a middle way between these extremes, which whoso are guided into will find rest and peace unto their souls; and this is no other but an humble, careful, conscientious improvement of them all unto their proper ends. And it may not be amiss to name some of those things whereby we may know whether our hearts are upright and rightly disposed in the use of gospel ordinances. And we may judge of ourselves herein: —
1. If our hearts are bettered by them, or humbled for it if they are not. Their end, with respect unto us, is to excite and put forth all grace into exercise. When, therefore, we find faith and love, delight in God, longing after an increase of grace and holiness, with a detestation of sin, fruitfulness in good works and all duties of obedience, joy in spiritual things, self- abasement, and admiration of grace, stirred up in us by them, our hearts need not condemn us as to want of sincerity in these duties, though we are sensible of many weaknesses and imperfections. And whereas, through the power of corruptions and temptations, through the weakness of the flesh and prevalency of unbelief, we come sometimes short of a sensible experience of this effect on our souls by and under them, there may yet remain a relieving evidence of some sincerity in what we do; and this is, if, rejecting all other pretences and prejudices, we charge ourselves alone with our unprofitableness, and be humbled in a sense thereof. Want hereof hath been the reason why some have rejected the ordinances of the gospel as dead and useless, and others have grown formal, careless, and barren, under the enjoyment of them. When all veils and coverings shall be taken away and destroyed, these things will appear to be the fruits of pride and of the deceitfulness of sin.
2. It is so when, in the dispensation of the ordinances, spiritual things are realized and made nigh unto us. When in the preaching of the word we find Jesus Christ “evidently set forth, crucified before our eyes,” Galatians 3:1; when the form of the things delivered is brought upon our minds, Romans 6:17; when we do, as it were, feel and handle the word of life, and the things hoped for have some kind of subsistence given them in our souls, as Hebrews 11:1, — then are we exercised in a due manner in this part of our obedience. To this purpose our apostle discourseth, Romans 10:6-9. The word as preached and other ordinances do not direct us unto things afar off, but bring the Lord Christ with all the benefits of his mediation into our hearts. But if we content ourselves with empty light, with unaffecting notions of spiritual things, if we rest satisfied with the outward performance of our own duty and that of other men, we have just cause to fear that our hearts are not right in the sight of God in this matter.
3. When we find that a conscientious attendance on all the ordinances of instituted worship doth quicken our diligence and watchfulness unto all other duties of obedience that are required of us, we are conversant in them in a due manner. When under a pretense of them, and a mistaken satisfaction in them, men countenance themselves in the neglect of other duties, how way is made for farther apostasy from holiness hath been declared. Wherefore there can be no greater evidence of our due attendance unto them than when we axe excited, quickened, enlarged, and confirmed by them unto and in all the ways of universal obedience. Those, therefore, who most conscientiously make use of church privileges and gospel ordinances are they whose hearts are most engaged unto all other duties by them.
Lastly, It is an evidence of the same importance when we have that experience of Christ and his grace in the administration of gospel ordinances according unto his will, as that we are strengthened thereby to suffer for him and them when we are called thereunto. The time will come when neither mere light and conviction of truth nor the gifts of the ministry will secure men unto their profession. But he who hath tasted how gracious Christ is in the ways of his appointment will not easily be removed from his resolution of following him whithersoever he goeth.
Fourthly, Take heed of the infection of national vices. What I intend hereby hath been before declared. And this caution is most necessary when they are most prevalent among any people; for commonness will take off a sense of their guilt, and countenance will insensibly take away shame. Besides, when some go out unto an open excess, others are apt to justify themselves in vain practices and sinful miscarriages, because they rise not up unto the same height of provocation with them. This makes lesser vanities, in habits, attires, pleasures, misspense of time in talking-houses, excess in eating and drinking, corrupt communication, and careless boldness in common converses, whereby persons tread in the steps, and sometimes on the very heels, of the predominant sins of the place and age, so to abound among us. Some openly show what they have a mind to be at, if they durst, and that it is more reputation and the power of convictions than the love of gospel holiness that restrain them from running forth into the same excess of riot with others. Israel of old “dwelt alone, and was not reckoned among the nations,” Numbers 23:9; and “the remnant of Jacob is to be so in the midst,” in the bowels “of many people,” as to be a blessing unto them, Micah 5:7, not to be corrupted by them. If professors will so immerse themselves into the body of the people as insensibly to learn their manners, they will be carried down the stream with them into perdition; and the danger hereof is beyond what most men conceive.
Grace was but sparingly administered unto the community of the people under the old testament, and therefore, after the giving of the law, God would not trust them to live among other people, nor other people to live among them, as knowing how unable they were to withstand the temptations of conformity unto them. Hereon he appointed that all the nations should be utterly extirpated where they were to inhabit, that they should not learn their customs, Leviticus 18:30. The neglect of this wisdom of God, the transgression of his will herein, by mixing themselves with other nations and learning their manners, was that which proved their ruin. Under the gospel there is a more plentiful effusion of the Spirit. God now intrusts all that are called unto the obedience of it to live in the midst of all nations under heaven; yet he so cloth it as to warn them of their danger thereby, and to require them to stand upon their guard herein continually. This is that part of true religion which the apostle James calls the “keeping of ourselves unspotted from the world,” chapter 1:27. Most men think it enough that no more can be required of them nor expected from them than that they wallow not in the mire and pollutions of it. If their practice be free from actual open sins, they care not what spots of a worldly conversation are upon them; but they know not what will be the end thereof.
It may be it will be said, that unless we do conform ourselves in some things unto the customs that are prevalent among us, as in habit, and fashion, and way of converse, we shall be despised in the world, and neither we nor ours be of any regard.
I answer, — 1. That I am not contending about small things, nor prescribing modes of attire or manner of deportment unto any. There is none who doth more despise the placing of religion in clothes, in gestures, in the refusal of civil and just respects, than I do; nor have I any severity in my thoughts against a distinction in these things among persons, according to their degrees and conditions in the world, though apparently there be an excess in all sorts herein. But that which I intend is, a compliance with the world in those things which border on and make some kind of representation of the predominant vices of the place and age wherein we live; and if you think you shall be despised if you come behind the rest of your rank and quality in the world in these things, still you will be so unless you come up unto them in all abominations, 1 Peter 4:3,4; — and whether it be fit to relinquish God, and Christ, and the gospel, all holiness and morality, to have the friendship of the world, judge ye. And, — 2. Be sure to outgo them in fixed honesty, kindness, benignity, usefulness, meekness, moderation of spirit, charity, bowels of compassion, readiness to help and relieve all men according unto your power, and you will quickly find, even in this world, how little you are concerned in that contempt of the vilest part of mankind whereof you seem to be afraid.
Fifthly, Carefully avoid all those miscarriages of professors which alienate the minds of men from the gospel, and countenance them in the contempt of the profession of it. Some of them we have mentioned before, and many of the like nature might be added unto them. As the scandalous, profligate lives of those in general who are called Christians give that offense unto Jews, Mohammedans, and Gentiles, all the world over, that hardens them unto a contempt and detestation of Christianity, and bath brought the whole matter of religion in the world unto force and the sword, so the miscarriages of the strictest sort of professors do greatly countenance others in their dislike of and enmity against the power of godliness which they profess; and so far as we continue in them, we have a share in the guilt of the present defection. Not to insist on particulars, the things of this nature that are charged on them may be reduced unto three heads: — 1. Want of love and unity among themselves; 2. Want of usefulness and kindness towards all; 3. Spiritual pride and censoriousness, or rash judging of other men.
These are the things which are commonly charged on some professors; and although, it may be, they are but few who are guilty of all or any of these things, at least not as they are charged and reproached by others, yet they may all learn what in an especial manner to avoid, that they give no advantage unto those who seek for it and would be glad of it. It is our duty, by a watchful, holy conversation in all things, to “put to silence the ignorance of foolish men,” and so universally to approve our sincerity unto God and men, that whereas we are, or may be at any time, “evil spoken of, as evil- doers, they may be ashamed, beholding our good conversation in Christ, and glorify God in the day of visitation.” This is the law that we have brought ourselves under, not to fret and fume, and in our minds seek for revenge, when we are traduced and evil spoken of, but by a “patient continuance in well-doing,” to overcome all the evil that the malice of hell or the world can cast upon us; and if we like not this law and rule, we had best relinquish our profession, for it is indispensably required of all the disciples of Jesus Christ, And he whose heart is confirmed by grace to do well whilst he is evil spoken of will find such present satisfaction, in a sense of his acceptation with Christ, as to make him say, “This yoke is easy, and this burden is light,” Especially ought we carefully to avoid the things mentioned and appearances of them, whereby public offense is taken, and advantage made by evil men to countenance themselves in their sins. You are but few unto whom these things are communicated, and so may judge that all your care in and about them will be of little significancy to put any stop unto the general declension from gospel holiness; but it is hoped that all others are warned in the same manner, yea, and more effectually than you are. However, every vessel must stand on its own bottom; “the just shall live by his” own “faith;” “every one of us shall give account of himself to God ;” and no more is required of you but your own personal duty.
It is true, you cannot put an end unto those differences and divisions, that want of love and agreement, that is among professors; but you may take care that the guilt of none of these things may be justly charged on you. Love unto the saints without dissimulation; readiness to bear in meekness with different apprehensions and palpable misapprehensions, not intrenching on the foundation; freedom from imposing your sentiments on those who cannot receive them, and from judging rashly on supposed failures; readiness for universal communion in all religious duties with all that “love the Lord Jesus Christ in sincerity,” — as they are our duties, as they are some of the principal ways whereby we may truly represent the Lord Christ and the doctrine of the gospel unto others, so they will disarm Satan and the world of a great engine whereby they work no small mischief unto the whole interest of religion.
Again: were all professors meek, quiet, peaceable, in their societies and among their neighbors; sober, temperate, humble in their personal conversation in the world; useful, kind, benign, condescending towards all; cheerful in trials and afflictions, always “rejoicing in the Lord,” — men not given up to a reprobate sense ([men] who are [so, are] not to be regarded) would at length be so far from taking offense at them as to judge that they should not know what to do without them, and be won to endeavor a conformity unto them. In like manner, were those rules more diligently attended unto which are prescribed unto all believers as unto their conversation in this world, it would be of no small advantage unto religion. See Philippians 4:8; 1 Peter 2:12; 2 Corinthians 13:7; Romans 13:12,13; 1 Thessalonians 4:11,12; Hebrews 13:18. Did honesty, sincerity, uprightness in all the occasions of life, in the whole converse of professors in the world, shine more brightly and give more evidences of themselves than at present among many they seem to do, it would undoubtedly turn unto the unspeakable advantage of religion.
And, lastly, for that judging or condemning of others wherewith they are so provoked, there is but one way whereby it may be done so as to give no just offense, and this is in our lives. The practice of holiness judgeth all unholy persons in their own breasts; and if they are provoked thereby, there is nothing in it but a new aggravation of their own sin and impiety.
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