Take Up the Cross

If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.
— John 15:6

Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.
— Acts 26:28

They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.
— Luke 8:13

And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God. And the soldiers also mocked him, coming to him, and offering him vinegar, And saying, If thou be the king of the Jews, save thyself. And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS. And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.
— Luke 23:35-39

Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
— Hebrews 12:2

But ye, brethren, be not weary in well doing.
— 2 Thessalonians 3:13

Follow peace with all men, and holiness, without which no man shall see the Lord:
— Hebrews 12:14

Other Causes and Occasions of the Decay of Holiness, by John Owen. The following contains an excerpt from Chapter Ten of his work, “The Nature of Apostasy from the Profession of the Gospel and the Punishment of Apostates Declared, In an Exposition of Hebrews 6:4-6; 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

V. Want of watchfulness against the insinuation of national vices and the prevailing sins of any present age, hath effectually promoted an apostasy from evangelical holiness among the generality of Christians. There are some vices, crimes, or sins, that particular nations (on what grounds I shall not now inquire) are peculiarly inclined unto, which therefore abound in them; for it is evident what great advantages those vices must have on the minds of men, and how easy it is to have their practice imposed on them. All men are continually encompassed with them in their occasions, and commonness takes off the sense of their guilt, That which would be looked on in one nation as the greatest debauchery of human nature, is, through custom, in another passed by without any animadversion. Hence the prevalency of the gospel in any nation may be measured by the success it hath against known national sins. If these are not in some good measure subdued by it, if the minds of men be not alienated from them and made watchful against them, if their guilt appear not naked, without the varnish or veil put upon it by commonness or custom, whatever profession is made of the gospel, it is vain and useless. Thus the apostle allows that there were national sins prevalent among the Cretians, Titus 1:12,13, “One of themselves, a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies. This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith.” Whatever their profession were, if they were not delivered by the gospel from the power and practice of these national sins which they were so prone unto, they would not long be sound in the faith nor fruitful in obedience. So among the Jews there was a peculiar kind of stubbornness and obstinacy, above any other nation under heaven, which God complaineth of in their successive generations from first to last, and which continueth to be their characteristical evil unto this day. Hence Josiah was eminently commended, “because his heart was tender,” 2 Chronicles 34:27. He was not under the power of the common sin of that people, which indeed includes all other evils whatever. It was a rare thing to find one of a tender heart among them.

And we may observe (it being easily demonstrable), that the great apostasy which is at this day among the nations which have received the Christian religion consists in a degeneracy into those customs, manners, humors, and courses of conversation, which were common among them and national before the entrance of Christianity. Set aside an outward profession and formality of worship, and the generality of men in most nations live as they did formerly, and are given up greatly unto those vices which were prevalent among them in their heathenism. A full evidence this is that the power of evangelical truth is lost among them, the efficacy thereof consisting in curing the vices of nature and those evils which men have been most habituated unto, as the prophet at large declares, Isaiah 11:6-9.

Thus the sin of this nation hath been always esteemed sensuality of life, in an excess of eating and drinking, with the consequents thereof. Hereunto of late have been added vanity in apparel, with foolish, light, lascivious modes and dressings therein, and an immodest boldness in conversation among men and women. These are corruptions, which, being borrowed from the neighbor nation, and grafted on crab-stocks of our own, have brought forth the fruit of vanity and pride in abundance. And it is the most manifest evidence of a degenerate people, when they are prone to naturalize the vices of other nations among them, but care not to imitate their virtues, if in any kind they do excel. But thus the lust of the eyes and the pride of life are joined unto the lust of the flesh, to give the world, as opposite unto God, a complete interest among us. It may be these things are restrained in some by contrary vices, as covetousness, and an earnest desire or ambition to enrich a family, and leave a name amongst men; — a vanity infused amongst mankind from the great design of the builders of Babel; which was, to “make unto themselves a name,” Genesis 11:4. This is but another way of the exercise of the same sin.

Now, where sins are thus national and common, it is easier for men to preserve themselves from the most raging epidemical disease than from being, in one degree or other, tainted with the infection of them. It is almost inexpressible how efficaciously they will insinuate themselves into the minds and lives of men. They are so beset on every side with the occasions of them and temptations unto them, they offer themselves continually with so many specious pretenses, as that there is no security against them but by being encompassed with “the whole armor of God;” a matter that few understand or apply themselves unto. But it is not possible on any other grounds or by any other means for single persons to hold out and prevail against a national confederacy in sin; for they who will not say “A confederacy” to them, or in those things wherein a whole people shall say “A confederacy,” must be content to be for “signs and wonders,” to be despised, and even hooted at, Isaiah 8:11,12,18. However, it is apparent that by them the general apostasy we treat of is visibly and openly promoted. Some are engaged in them by a corrupt course of education, and some are betrayed into the entrances of them by sloth, negligence, and security; some lose a sense of their guilt by their commonness; some yield to the arguments that are pleaded, if not in their justification, yet in their excuse or for their extenuation. One way or other, multitudes of all sorts are by them turned away from gospel obedience. Hence it is come to pass that Christianity is, as unto customs, manners, vanities, vices, and way of conversation, sunk down into heathenism; or prevalent national sins have drowned the power and left little but the outward form of it in the world. And where it is so, the life, substance, and all the real benefits of the gospel, are renounced; for it doth not design only to turn men in their outward profession from “dumb idols to serve the living God,” to change the form and outward state of religion, — as the Roman missionaries have made conversions of the Indians, giving them new images instead of their old idols, and new saints for their former Zemes, — but to turn men also from “all ungodliness and worldly lusts, to live soberly, righteously, and godly, in this present world.” Where this is not effected, either the gospel never really prevailed among men, or they are fallen away from it. And where men do engage into a profession of religion, disallowing and condemning such national vanities, vices, and customs, if they are publicly countenanced they occasion particular apostasies every day. This is that which, on the one side and the other, hath almost lost the protestant religion in some neighbor nations; for, not being able to hold out against those national vanities and vices which are publicly countenanced, they find no relief unto their minds but in a renunciation of that religion by which they are condemned. And this I look upon as the principal means of that general defection from evangelical holiness which prevails in most nations The gospel comes upon a nation as on a wilderness or forest that is full of such wood, thorns and briers, as the soil of itself is peculiarly disposed to produce. These it cuts down to the ground, planting good and noble plants in their room, whereby the barren wilderness becomes for a season a fruitful field. But in process of time, if continual care and culture be not used about it, the earth pours out of its own accord the weeds and briers which are natural unto it. These springing up abundantly choke the other plants and useful herbs, whereby the fruitful field is turned again into a wilderness There needs no more unto this apostasy but that national vices, for a time suppressed by the power of the word, should overgrow the generality of any people, whereby the graces of the gospel will be certainly stifled and choked.

VI. Mistakes about the beauty and glory of Christian religion have been no small cause of apostasy from its power and holiness. That it should have a glory, somewhat that might render it honorable in the eyes and esteem of men, was always thought unquestionable; and it is certainly true, provided that we suppose those with whom we have to do have eyes to see that glory, and minds enlightened to make a true judgment of it. In compliance here-withal was religion outwardly figured and represented among the Jews. And as the apostle declares that the worship of God in the administration of the gospel is truly glorious, and eminently so above what was to be found in the administration of the law; so Christian religion is in itself truly honorable, and contains in it every thing that is so, in the judgment of God and the rectified reason of mankind. But about the true notion and apprehension of that glory and honor which is proper unto religion and suited unto its nature, men have fallen into many woful mistakes; for whereas it principally consists in the glorious internal operations of the Holy Spirit, renewing our nature, transforming us into the image and likeness of God, with the fruits of his grace in righteousness and, true holiness, in a meek, humble, gracious conversation, and the performance of all duties according to the rule, few are able to discern beauty or glory or honor in these things. But yet where there is not an eye to discern them, the gospel must of necessity be despised and abandoned, and somewhat else substituted in the room thereof. This therefore also proved a great furtherance of the general apostasy, and continues an efficacious means of keeping multitudes under the power of it unto this day; for, —

1. Through the loss of spiritual light and neglect of the grace of God, things were come to that pass in the world, that those who had the conduct of religion saw no real glory themselves in the things wherein all the glory of the religion taught and appointed in the gospel doth consist. And they are but few that do so at this day. Therefore the profession that is made of them by any is generally looked on as hypocrisy, mixed with a certain kind of superstition, and is accordingly despised; yea, nothing is more contemptible in the world than the possession and profession of those ways which are truly, if not only, noble. Their view, therefore, being lost in the eyes of the leaders of the church, it could not be expected that they should be instrumental to open the eyes of others, or careful to instruct them how to look after what themselves did not discern.

2. They were fully satisfied that there was in these things no evidence of glory unto the eyes of the generality of mankind, whereunto they thought it wisdom to accommodate themselves and the notions of religion. Men naturally can see no more beauty in the spiritual power of Christianity than the Jews could see in the person of Christ when they rejected him, because unto them he made no appearance thereof, Isaiah 53:2. That religion should be set off and represented as truly glorious and honorable in the eyes of men, they thought it incumbent on them to take care; but leaving herein the judgment of God, of Jesus Christ, and the Holy Spirit, as declared in the Scripture, they accommodated themselves unto the carnal apprehensions of them with whom they had to do, which were also suited unto their own. Wherefore, that this glory of religion consisted in a ministry in the church humble, holy, laborious, eminent in the graces and gifts of the Spirit, looking for no honor or respect but for their work’s sake; in a worship plain, unadorned, spiritual, whose life and excellency consist in the invisible, effectual administrations of the Spirit of God; in meekness, self-denial, mortification of sin, and the fruits of righteousness, proceeding from the grace of the Holy Ghost, — they neither did apprehend themselves nor could imagine that others would be of that mind: for the world generally supposeth the direct contrary unto all these to be honorable and glorious. Things which have a pretense of height and gallantry of spirit, a religions worship set off with such ornaments and modes as to affect the outward senses, with somewhat that may give satisfaction unto lust and conscience at the same time, are the things which unto the most are alone desirable. Wherefore, all pretense unto the power of religion dwindling away into an empty, jejune form and appearance of it in monkery, the supposed glory of Christianity in the world issued in these three things: —

(1.) The secular pomp and grandeur of the rulers of the church. This was designed to beget a reverence unto their persons and offices, without which religion itself would be despised. And it is easily conceivable how by this means their minds were drawn off from a due consideration of all those things which are truly honorable in them, and the neglect whereof will be the loss of the power of religion in the most at any time; for when they had secured unto themselves that honor, respect, and reverence which they esteemed needful unto the glory of religion, and found very suitable unto their own desires and ends, to what purpose should they trouble or perplex themselves with those hard duties of exemplary mortification, self- denial, and painful labor in the work of the ministry, when the whole of what they aimed at or needed was prepared for them? And how corrupt a spring of apostasy brake forth hereon hath been before declared.

(2.) A pompous, ceremonious worship, which began to be introduced by a pretense of outward solemnity, and ended in plain superstition and idolatry. And hereby were the minds of men diverted and taken off from inquiring after that spiritual exercise of the graces and gifts of the Spirit, wherein alone the beauty of evangelical holiness doth consist.

(3.) In works of magnificence and bounty, wherewith the clergy were enriched, and the consciences of men pacified in a course of sin or an unholy lithe. When the world was once persuaded that in these things consisted the glory and beauty of religion, and found them all readily compliant with their lusts and darkness, that real holiness and obedience which is required in the gospel was every day more and more neglected and despised. Besides, it is not expressible what wicked, scandalous practices, in pride, ambition, divisions, and contentions among the leaders of the church, did spring from and ensue on these principles. Henceforward no small part of ecclesiastical story is taken up with fierce contentions and quarrels about the preeminence, dignities, privileges, and jurisdiction of the prelates. Those who were wise and sober among the heathen observed this evil among Christians, reporting it as that whereby their religion was debased and corrupted. Such is the account given by Ammianus Marcellinus of that bloody and scandalous conflict between Damasus and Ursicinus whether of them should be bishop of Rome, lib. 27 cap. 6.

VII. During these seasons, Satan (as he will never be) was not wanting unto his own occasions and advantages; and they are altogether ignorant of his devices who discern him not at work even at present unto the same end and purpose. Nor is it possible that in any age, time, or place, the glory of the gospel should be abated, and the principal endeavor therein not belong to him. He is the head and leader of every apostasy from God. Therein he began his work in this world, and in the promotion of it he will finish it. And as he engaged all his power and art against the Head of the church, so by his total defeat in that attempt, wherein he made the clearest discovery of his pride and malice against God that it is possible for him to do, he is not discouraged from pursuing the same design against the whole church itself. And the way now insisted on hath been the chiefest path that he hath beaten in his course; for from the very entrance of Christianity, he Began to immix himself with all those lusts of men whereby a defection from its power and purity might be set on foot and effected. And he engaged against it in both his capacities, as a lion and as a serpent. As a lion he stirred up, acted, and animated all those bloody persecutions whereby the Jews and Pagan world attempted for three hundred years to exterminate the Christian profession. But herein his success was answerable to that of his attempt against the Head of the church, and ever will be so, by virtue of the victory the Lord Christ had over him in the same kind of conflict. The force of the devil and the world having been once fully broken and subdued by Christ, it shall never prevail in the issue against his followers. Satan, in a confederacy with the world, may as a lion, through rage and blood, make a great bluster, and scatter the churches of Christ for a season, but prevail unto the ruin of the church in this way he never did, nor shall. And if at any time, by national devastations, he do so far succeed as to expel the gospel from any place or country for a season, it shall be evident unto all that it shall turn greatly unto its advantage in general and in other places. Let not, then, any fear his bloody fury as to the interest of Christ and the gospel in the world. As sure as he was conquered and triumphed over in the cross of Christ, he shall finally be so in all such attempts. Happy and blessed are they, and shall they be, by whose blood and temporal ruin his power at any time is or shall be broken. So I say it fell out in his first attempt in this way against Christian religion; for through the efficacy of the grace of Christ, and by virtue of the victory obtained against him in his own person, he was overcome by the blood and constancy of innumerable holy souls, until he was cast out of the havens of the world, and an end was put unto his rage. But, in the meantime, whilst this sworn enemy of the church made all this bluster as a lion, and raised all these storms of persecution, which the minds of all the professors of Christianity were intent upon, and generally much fortified against, he was secretly at work as a serpent also. Herein he secretly and gradually infected the minds of many with ambition, worldliness, superstition, and a neglect of the power and simplicity of the gospel That this is his work as a serpent our apostle declares, 2 Corinthians 11:2,3. And herein sometimes “he transformed himself into an angel of light,” as he speaks in that place, verses 14,15; for he not only poisoned and inflamed the lusts of men, but drew them aside from the gospel by suggestions and pretenses of more piety and devotion, or at least of other outward modes and means of their expression, than it did require. So did the “mystery of iniquity” work in the days of the apostles themselves, 2 Thessalonians 2:7. He was at work secretly, by ways and means not easy to be discovered, to draw off the minds of men from evangelical truth and holiness, by sowing the seeds of that ambition and superstition which afterward spread themselves over the face of the whole visible church. So was he the spirit which animated the apostasy which by various and insensible degrees prevailed in the following ages. Those who acted in it and promoted it never knew any thing of the design, but added one thing unto another, as occasion was offered, which gave it increase; but in him the projection was designed, and regularly carried on from the beginning. Hence had it the name of “The mystery of iniquity,” as being insinuated and promoted by such unsearchable methods or depths of Satan, that those, for the most part, who were subservient to his design, knew not what they did, though sufficiently warned in the Scripture of what he would do and what should come to pass. Wherefore, being disappointed, as was said, in his endeavors by outward force and persecution (as he will ever be), leaving the name, power, and advantage of the church unto them that professed Christianity, he made use of all the darkness, ignorance, errors, ambition, and lusts of men, gradually to draw them from the truth and holiness of the gospel. And he ceased not until he had brought Christian religion to be looked on as made up principally, if not only, of those things which by his craft and the lusts of men were introduced into it. So did he pursue his work, almost undiscovered, until the generality of those who professed Christian religion were given up to the power of sensual lusts on the one hand, or brought under the power of superstition on the other. All this he attempted, and in a great measure effected, of his own accord. But after that men had voluntarily given up themselves unto his delusions, rejecting the truth and holiness of the gospel, as unto their love to them and delight in them, God in his righteous judgment gave them up unto his power, to be infatuated by him, and hardened to their eternal ruin. So the apostle expresseth it, 2 Thessalonians 2:11,12, “For this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness.” Thus was the apostasy completed under the Papacy; and by the same artifices is Satan still at work among us unto the same ends and purposes.

VIII. Moreover, among the occasions of the present decay of holiness and the power of Christianity in the world, we may reckon the scandal that hath been given by or is justly taken at those who have professed the most strict obedience unto the rules of the gospel. There is nothing difficult herein but only to choose out the most pregnant instances in the multitudes which offer themselves to evidence this occasion. Nor do I intend such offenses as some men will enviously seek after, and sometimes causelessly create, but such as are really given, and offer themselves unto the consideration of all sorts of men. Of these I shall mention two only, which are the most obvious and extensive; and, —

1. Offence hath been taken at the divisions that have been among them, and continue so to be, with the management of them in an evil, contentious frame of spirit. The Lord Christ hath declared and appointed that the mutual love of his disciples should be the great testimony of the truth of his doctrine and the sincerity of their obedience. He hath also commanded them to be one in heart, mind, and affection, praying for them also that so they might be. His commands and directions unto this purpose are known unto all who know the gospel, and so need not here to be repeated or insisted on. The blessed effects and fruits of them were eminent for a season among the professors of the gospel, and their mutual love was a convincing argument of the truth, efficacy, and holiness, of the doctrine which they did profess: for where there is oneness and love thereon, there is peace, order, usefulness to mankind, and every good work; whereas the want of them is attended with strife, envy, confusion, disorder, and every evil work whatever. Some divisions, indeed, happened among the primitive Christians, but were quickly healed by the spirit of apostolical authority, and that love which was yet prevalent among them. But afterward all things grew worse, and the first visible degeneracy of Christianity consisted in the strifes, divisions, and contentions of its professors, especially of their leaders. And these in no long process of time proceeded unto that excess, and were acted with such an evil spirit of pride, ambition, envy, and malice, that the very heathens made themselves sport with their contentions, and observed that there were no sort of men in the world so ready for them and implacable in them as the Christians of those days were. But when once one or other party of them got into power, and, snatching that sword of force and violence out of the hands of Pagans which had been imbrued in the blood of the holy martyrs, began, in the pursuit of their divisions, to persecute one another (which way carnal men having tasted the sweetness and advantage of, as that which, gratifying their envy, malice, and ambition, doth also, as they suppose, secure all their earthly concerns, they would not forego, nor have so done until it is become the top-stone of many men’s religion), it was merely from the unspeakable care and mercy of God that they made not the gospel an abhorrence unto all flesh; for who, not yet endued with that light and grace which might secure him from the power of such temptation, could look on the fierce, devouring, bloody contentions of its professors, and that solely on its own account, and not suppose that itself proceeded from a spirit of malice, strife, and disorder? But the truth and faithfulness of God preserved it against all the oppositions of its adversaries, and in the midst of the treacheries of its avowed friends. Thus was it in the primitive times; which as it was the first considerable stop unto the progress of the gospel, so it was one principal cause of corrupting the conversation of many, filling them with a frame of spirit in all things directly opposite unto that of the gospel. The differences, with their untoward management, which fell out among the first reformers, was the chief means that hindered their work from a universal success.

Is it much otherwise among the strictest sorts of professors at this day? Do not some seem to aim at nothing more than to multiply and increase divisions, and to delight in nothing more than to live and dispute in the flames of them? There is not the least different apprehension of men’s minds about any thing in religion, but such persons suppose it a sufficient ground to quarrel and contend about it forever. By such ways and means scandals are given unto the world in its proneness unto apostasy, and seeking occasions for it or countenance unto it, which is its present posture; for these things are not done in a corner. Men who know nothing of the inward power and virtue of that religion which is in such professors, as it is hoped, seeing and observing those other distempers among them, are really alienated from all the good they do profess; and not only so, but do from thence justify and approve themselves in their immorality and profaneness, as those which allow them a better condition than such wranglers can afford them. By this means hath religion lost much of that awful authority in the world whereby it ofttimes put a restraint on the minds and consciences of men who were never acted by its power. What are the rules whereby we ought to walk under the continuance of these differences, and what are the best means to put an issue unto them, I have inquired in a treatise unto that purpose. But it must be acknowledged that for the most part attempts for the rebuking of these distempers, the reconciliation of dissenters, and the uniting of professors, have been managed from such principles and in such a frame of spirit as have heightened and increased rather than allayed or diminished them.

2. Great offense is given to the world by the uselessness of professors, and in that they are not, what they ought to be, the common good and blessing of mankind. There is a selfish spirit on many of them, whence, contenting themselves with abstinence from known sins, and the performance of the religious duties of divine worship, they are of little or no use unto others. Some will be kind, benign, helpful, good, in some measure unto other men, but yet will and do give undue bounds and limits unto their actings in this kind. Their own household, and the household of faith, according unto that measure which from opinion or prejudice they take of it, they will alone regard. As for love, condescension, benignity, kindness, readiness to help, assist, and relieve all mankind, yea, the worst of men, as they have opportunity, they understand them not, yea, have many pretenses that they are not required of them. But if we are Christians, it is required of us to “abound in love toward all men,” 1 Thessalonians 3:12; and our doing good unto all, being useful unto all, exercising loving-kindness in the earth towards all, is the principal way whereby we may express our sincere obedience unto the gospel. One professor that is kind, benign, condescending, charitable, useful, ready to become all things unto all men for their good, brings more glory to the gospel than a hundred who are looked on as those who live too much unto themselves. When the old saying was, “Bonus vir Caius Sejus, sed malus quia Christianus,” — “Such an one is a good man, evil only in this, that he is a Christian,” religion did by such convictions insensibly get ground amongst men. If the world cannot see that it hath any advantage by professors, but hath trouble on the other hand by the hatred which it cannot but have of their profession, it is no wonder if it desire to have no more to do with them. Did men find that so soon as any gave themselves unto the strictest ways of profession, therewithal they became benign, kind, merciful, charitable, useful, and helpful unto all men, it could not but give an honorable reputation in their minds unto that religion which they do profess; but an observation of a contrary frame and temper in such persons, and of how little use they are in the world, must needs produce contrary effects. By reason of such miscarriages as these, and others of an alike nature, whereby some professors are so far from adorning the gospel of our Lord and Savior Jesus Christ as that they cast, what lies in them, a blemish and reproach upon it, others are every day hardened in their alienation from all its concerns.

These few instances have I given of the means and ways whereby a general apostasy from the holy precepts of the gospel, as the rule of our obedience, hath been begun and carried on. Many others of an alike nature might be added unto them; but it is to no purpose to insist long on the nature of a disease when we find it to despise all possible remedies. Sovereign grace yet remaineth, whereunto this state of things is referred.

And this apostasy, in its measure and proportion, partakes of the guilt of that described in the text, which we made the foundation of this discourse: for therein also is Christ “crucified afresh, and put to an open shame;” for, —

1. All persons who profess the Christian religion, and yet are thus fallen off or alienated from its holiness, do really renounce and forego the commands of Christ, and those as enlivened by his promises, for the pleasure and wages of sin. And herein do they openly declare and avow, as the judgment and resolution of their minds, that there is not that excellency in his precepts, nor that goodness, beauty, desirableness, or satisfaction in obedience unto them, or not that assurance in his promises, or worth in the things promised, as that they ought to be preferred before the course of the world and the pleasures of sin. Hence some commands of the gospel (and those of no small importance unto the furtherance of holy obedience) are neglected and cast from among the generality of Christians. Such are the commands for mutual love, whereof there is scarce any shadow left in the world: for that pretense of it which some seem to rest in and plead for as satisfactory, in the peaceable, and, as they say, loving converse of persons in their civil and ecclesiastical distributions, is no other than what is found among Mohammedans and Pagans on the like occasion; which, as it is good and commendable so far as it proceeds from and is suited unto the light of nature, so it no way answers, either in the kind of it or in its acts and fruits, unto that evangelical love which the Lord Christ requires among his disciples. That watchfulness over one another with love, care, and tenderness, those mutual admonitions, exhortations, and consolations, which the gospel so frequently and diligently prescribes unto us, are not only neglected, but so far despised that the very naming of such duties is made a matter of scorn, as a pretense of hypocritical preciseness; and no better entertainment have many other of the commands of Christ among the generality of them that are called Christians. So do many, on all accounts, openly profess in their walkings and conversation that they see no cogent reason why they should comply with him in his commands; and it is not easily to be conceived how they can cast a greater dishonor or contempt upon him.

2. By continuing in the outward profession of Christianity, they do most falsely represent Christ and the gospel unto the world, and thereby, what lies in them, “put him to an open shame;” for, pretending to yield obedience unto him, and to place their hope for life and blessedness in him by the gospel, they profess withal that he is a person that will approve of such ways as they walk in, and his gospel a doctrine that gives countenance unto all manner of licentiousness in sin. Who would judge otherwise who had no knowledge of him or it but by the representation that is made of them in the profligate conversation of such apostates? But this argument I have elsewhere insisted on.

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