Take Up the Cross

God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?
— Hebrews 2:4

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 destruction of the transgressors and of the sinners shall be together, and they that forsake the LORD shall be consumed.
— Isaiah 1:28

The Reasons and Causes of Apostasy from the Truth or Doctrine of the Gospel, and the Inclination of All Sorts of Persons Thereunto in All Ages, Inquired Into and Declared, by John Owen. The following contains an excerpt from Chapter Four of his work, “Nature and Causes of Apostasy from Profession of the Gospel, and the Punishment of Apostates Declared, in an Exposition of Heb. 6:4-6: With an Enquiry Into the Causes and Reasons of the Decay of the Power of Religion in the World, Also, of the Proneness of Churches and Persons of All Sorts Unto Apostasy, With Remedies, and Means of Prevention.”

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

Chapter 4.

The reasons and causes of apostasy from the truth or doctrine of the gospel, and the inclination of all sorts of persons thereunto in all ages, inquired into and declared — Uncured enmity in the minds of many against spiritual things, and the effects of it in a wicked conversation, the first cause of apostasy.

FOR an entrance into the ensuing discourse, I shall lay down that principle which, I presume, all men will give their assent unto, — namely, that a defection from the truth of the gospel once professed is a sin of the highest guilt, and that which will issue in the most pernicious events. God himself did frequently complain, by his prophets of old, that his people “had forsaken him,” and were gone away from him, — that is, from the doctrine and institutions of his law, the only means of conjunction and communion between him and them, Deuteronomy 28:20; 1 Samuel 8:8; 2 Chronicles 34:25; Jeremiah 5:7,19, 16:11. To convince them of their horrible folly and iniquity herein, he demands of them what iniquity they had seen in him, what inequality in his ways, what disappointments they had met withal, that they should grow weary of his laws and worship, so as to relinquish them for such things and ways as would end in their temporal and eternal ruin, Jeremiah 2:5, Ezekiel 18:25: for if there were nothing in them whereof they had cause to complain; if they were all holy, just, and good; if in the observance of them there was great reward; if by them God did them good and not evil all their days, — there was no apology or excuse to be made for their folly and ingratitude. That so it was with them, that their defection from the law and institutions of God was the highest folly and greatest wickedness imaginable, is by all acknowledged: yea, it will be so by them who at the same time are under a greater guilt of the same kind; for the judgments of men are ofttimes so bribed by their present interests, or corrupted by the power of depraved affections, as to justify themselves in worse evils than those which they condemn in others.

But as it was with the people of old, so it is at present with them who decline from the mysteries or renounce the doctrines of the gospel, after they have been received and professed by them, or have done so at any time: yea, their guilt hath greater aggravations than accompanied the idolatrous revolts of the Jews of old; for the gospel is a clearer revelation of God, and much more glorious, than that which was made by the law. There is therefore no reason to be taken from itself why men should desert it, either in its doctrines and precepts or the worship which it doth require. Nothing can be charged on the gospel, nothing on any thing contained in it or produced by it, which should countenance any in a defection from it. It is in itself a blessed emanation from the eternal Fountain of wisdom and truth, and hath more impressions and characters upon it of divine excellencies than the whole creation besides. Neither hath it any proper operations or effects on the souls of men but what are means and causes of deliverance from their original apostasy from God, with all the evil that ensued thereon, which is all that is evil; for the recovery of lost mankind from a state of darkness, bondage, and misery, into that of liberty, light, and peace, the present favor and future enjoyment of God, with order and mutual usefulness in this world whilst they continue therein, is the great and immediate design of the truths of the gospel. Neither is there any thing that is truly good, holy, just, benign, or useful among men, but what is influenced by them and derived from them. Some there have been, indeed, perhaps in all ages, who, pretending unto the liberty of it, have really been servants of corruption, and have turned the grace of God into lasciviousness; and some have charged the principal doctrines of it as those which give men a discharge from a necessity of holy obedience and the utmost use of their own endeavors therein. And there are those who, being given up to sensuality of life, living under the power of darkness, in the pursuit of secular ends, have no other thoughts of it. But what the devils in the possessed man had of our Lord Jesus Christ, — that it comes to “torment them before the time.” And there are not wanting some who fear no evil But from the gospel, who suppose that the minds of all men would be serene and peaceable, that all things would be quiet, flourishing, and orderly in the world, if the gospel were out of it; for whatever disturbances men make themselves, in envy, wrath, malice, persecution of others, the guilt and blame of them shall be charged on the gospel itself. And it is notoriously known how a false pretense of some grants made in, and appointments settled by, the gospel, hath been made use of to countenance some sorts of men in the crafty acquisition and violent possession of worldly power, grandeur, and wealth, venting themselves in ambition, cruelty, luxury, and pride of life. But the iniquity and folly of all these abominations, cursed artifices of the father of lies and fountain of malice, shall be, if God will, elsewhere discovered. At present I shall take it for granted that in itself it is a glorious representation of divine wisdom, goodness, grace, and love; neither doth it produce any effects but whereof God is the immediate author, and will be the everlasting rewarder. Wherefore the reasons and causes of apostasy from the part of the gospel under present consideration, — that is, the mysteries and truth of its doctrine, — must be searched for in the minds of them by whom it is forsaken, with the external furtherances that do accompany them.

It is not unnecessary such an inquiry should be engaged into; for things are in that posture and condition in the Christian world in this present age, that if it should be supposed that the lives of professed Christians do make a due representation of the gospel, that the generality of men were led and influenced into that course of life and conversation which they openly pursue by the doctrines and principles of it, it could scarce stand in competition with heathenish philosophy for usefulness unto the glory of God and the good or advantage of mankind. It is not, therefore, the gospel, but it is apostasy from it, which hath produced so many deplorable effects in the world, and which, by drenching mankind in wickedness, makes way for their misery and ruin. And this, in the vindication of the gospel, will be made in some measure to appear in the discovery of the causes and reasons of this apostasy; for let men pretend what they please, unless they have first forsaken the gospel in their hearts and minds, they would not, they could not, forsake all rules of holiness and morality also in their lives.

Again; the prevalency of this defection is so great, and the neglect of men (either intent on their private occasions, desires, and interests, or captivated under the power of it unto the approbation of the greatest and most dangerous evils) so visible and shameful, as that every sincere attempt to warn them of their danger, to excite them unto their duty, or direct them in its performance, whereby the progress of this product of the counsels of hell may be obstructed and themselves defeated, ought to have a candid reception of all those who have a due regard unto the interest of Christ and the gospel in the world, or the everlasting concernments of their own souls.

These are the general ends which are aimed at in the ensuing discourses; and if any one of greater abilities for this work shall be hereby provoked, or take occasion from hence, to make a more diligent inquiry into the causes and reasons of that defection from the glory and power of Christian religion which prevails in the world, and shall thereon prescribe more suitable and effectual remedies for the healing of this epidemical distemper, I shall rest abundantly satisfied in the success of this attempt and essay. And the reasons which present themselves to my thoughts are these that follow.

I. That rooted enmity which is in the minds of men by nature unto spiritual things, abiding uncured under the profession of the gospel, is the original and first spring of this apostasy. So the apostle tells us that “the carnal mind is enmity against God,” Romans 8:7; — that is, unto the revelation of the will and mind of God in Christ, with the obedience which he requireth thereunto; for of these things doth he there discourse. The nature of this enmity, and how it operateth on the minds of men, I have elsewhere f6 declared at large, and shall not here again insist upon it. It is sufficient unto our present purpose that men, on various accounts, may take upon them the profession of the truths of the gospel whilst this enmity unto spiritual things abides uncured, yea, predominant in their minds. So was it with them of whom the apostle complains that under their profession they manifested themselves, by their wicked lives, to be “enemies of the cross of Christ,” Philippians 3:18; as those also are who, “professing that they know God, do yet in works deny him, being abominable, and disobedient, and to every good work reprobate,” Titus 1:16.

Thus, upon the first preaching of the gospel, many were convinced of its truth, and took upon them its profession, merely on account of the miracles that were wrought in its confirmation, whose hearts and minds were not in the least reconciled unto the things contained in it. See John 2:23,24; Acts 8:13.

Some are so far prevailed with as to acknowledge its truth, by the efficacy of its dispensation as an ordinance of God for their conviction and instruction, and yet do not part with their enmity against it. Thus John was among the Jews as “a burning and a shining light,” and they rejoiced for a season in his ministry, John 5:35, insomuch that the body of the people were initiated into his doctrine by the token and pledge of it in baptism, Matthew 3:5,6; but though all of them confessed their sins, according to his direction, very few forsook them, according to their duty.

When both these concurred, preaching and miracles, in an eminent manner, as when our Savior preached on his feeding five thousand with five barley loaves and two small fishes, being prepared in their minds by the miracle they saw, they were so affected with his doctrine about “the bread of life that came down from heaven,” that they cried out, “Lord, evermore give us this bread,” John 6:34; but, their natural enmity unto spiritual things being yet uncured, upon his procedure to instruct them in heavenly mysteries, they put in exceptions to his doctrine, verses 41, 52, 60, and immediately forsook both him and it, verse 66. And our Savior assigns the reason of their defection to have been their unbelief, and that it was not given unto them of the Father to come unto him, verses 64,65, or the enmity of their carnal minds was yet unremoved. Hence what they esteemed a hard and unintelligible saying, verses 52, 60, his true disciples understood to be “the words of eternal life,” verse 68.

In process of time, many are prepossessed with notions of the truth of the gospel in their education, by the outward means of instruction that have been applied unto them; but yet, notwithstanding this advantage, they may. still abide under the power of this depravation of their minds.

Evangelical truths being by these or the like means entertained in the minds of men, which are also variously affected with them, they will move and act towards their proper end and design. And hereof there are three parts: —

1. To take off the soul of man from rest and satisfaction in itself, as unto present peace in the condition wherein it is, and hope of future blessedness by its own endeavors; for neither of these are we capable of in our depraved, apostate state. Wherefore the first work of the gospel is to influence, guide, and direct the minds of men to renounce themselves as to these ends, and to seek after righteousness, life, peace, and blessedness, by Jesus Christ.

2. The renovation of our minds, wills, and affections, into the image or likeness of God, is another part of its design. And this it doth by presenting spiritual things unto us in that light and evidence, with that power and efficacy, as to transform us into their likeness, or to bring the substantial image of them upon our whole souls, 2 Corinthians 3:18; Ephesians 4:23, 24; Colossians 3:10.

3. It engageth the whole soul, in all its powers and faculties, through the whole course of its activity, or in all it doth, to live unto God in all holy obedience, Romans 12:1.

But when this work, or any part of it, is urged on the consciences and practice of men, they like it not in any measure. The uncured enmity whereof we speak riseth up in opposition unto them all. It begins to suppose that it hath admitted a troublesome inmate, that came in, as it were, to sojourn, and will now be a judge. Whilst the mind is exercised only about the notions of truth in speculation and reasonings, it is satisfied and pleased with them; yea, it will come unto a compliance with its guidance in sundry things and duties which it may perform, and yet abide upon its old foundations of self- sufficiency and satisfaction, Mark 6:20. But when, in pursuit of the ends before mentioned, the gospel presseth to take men off wholly from their old foundations and principles of nature, to work them unto a universal change in powers, faculties, operations, and ends, to make them new creatures, it proves irksome unto that enmity which is predominant in them; which therefore stirreth up all the lusts of the mind and the flesh, all the deceitful policies of the old man and powers of sin, all carnal and unmortified affections, in opposition unto it. Hence spiritual truths are first neglected, then despised, and at last, on easy terms, parted withal. For men, by conviction, and on rational grounds or motives, whether natural or spiritual, may receive that as truth, and give an assent unto it, which, when it should be reduced unto practice, the will and affections will not comply withal. So it is said of some, that ouvk evdoki,masan to.n Qeo.n e;cein evpignw,sei, Romans 1:28, — “it liked them not,” it pleased them not, they approved not of it, “to hold,” retain, or keep, “God in their knowledge,” or to continue in that acknowledgment of him whereof they were convinced. The inbred notions which they had by the light of nature, with their consideration of the works of creation and providence, gave them conceptions and apprehensions of the being and power of God, verses 19,20. Hereby they are said to “know God,” as they did with respect to the things mentioned; that is, the essential properties of his nature, — “his eternal power and Godhead,” verse 21. This knowledge, these notions and conceptions, did immediately direct them to “glorify him as God,” in holy worship and obedience, as it is expressed in the same verse; but this, through the depravation of their minds and affections, they liked not, and therefore would not retain this knowledge of him, but gave themselves up unto all abominable idolatries and brutish lusts, which were inconsistent therewithal, as the apostle at large declares. Wherefore, even as unto divine things that are conveyed unto us by natural light, and such as is unavoidable unto all mankind, the will, the affections, and the practical understanding are more vitiated and corrupted than are the preceptive and directive powers of the mind; and hence it was that all the world, who had nothing to conduct them but the light of nature, apostatized from its guidance, and lived in contrariety unto it. They were all rebels against that light which they had; and so will all mankind be without the especial grace of God.

It is so also with respect unto truths communicated by supernatural revelation. It is given as the character of those who were to carry on the great apostasy from the mysteries and worship of the gospel, that “they received not the love of the truth, that they might be saved,” 2 Thessalonians 2:10. The truth itself, as to the profession of it, they did receive and own for a time; but such an approbation of it, such a love unto it, as should incline them unto obedience, or the improvement of it unto its proper ends, that so they might be saved, they neither had nor endeavored after. This made them prone, on all occasions and temptations, to forego and relinquish the profession of it, to change it for the vilest errors and grossest superstitions; for in such a posture of mind, men’s corruptions will prevail against their convictions. First they will stifle the truth as to its operation, and then reject it as to its profession. Let other notions be proposed unto them more suited unto the vanity of their minds or the sensuality of their affections, and they will not fail of a ready entertainment.

There are instances among all sorts of men, how, when they have imbibed persuasions and opinions, even such as are false, vain, and foolish, and have them riveted in their minds by powerful interests or inveterate prejudices, neither the evidence of truth nor the fear of danger can prevail with them for their renunciation or relinquishment. All false ways in Christianity, and that of Mohammedanism, give us examples hereof. But we have two general instances of it that may well fill the minds of men with astonishment. The first is of the Jews, who for so many successive generations, under all manner of difficulties and calamities, continue obstinate in the most irrational unbelief and apostasy from the faith of Abraham their forefather and the expectation of all their ancestors that can enter into the heart of any man to imagine. For many generations, those who from among them have been so convinced of their folly as really and sincerely to embrace the gospel do scarce answer one unto a century of years. The other is in the church of Rome. It is known how that communion aboundeth with men otherwise wise and learned, what kings and rulers of the earth do adhere thereunto; and this they continue to do, and will do so, notwithstanding that the errors, impieties, superstitions, and idolatries of that church are so many and so manifest. Other instances there are sufficiently pregnant to evince that no opinions in religion can be so foolish or contemptible but that some will be found pertinaciously to adhere unto them against all endeavors for their relief, either in the way of God by rational and spiritual convictions, or in the way of the world by persecution.

It may be more may and will be found to be obstinate in error upon trials, with difficulties, dangers, and oppositions, than will on the like trials be constant in the profession of the truth, — I mean among them who together with its external profession have not received its internal power and efficacy, with the love of it in their hearts: for both sorts receive their notions and apprehensions of things in the same way, and on the same grounds of appearing reasons, though the understanding be imposed on and deceived in the one and not in the other; but error once received under the notion of truth takes firmer root in the carnal minds of men than truth doth or can whilst their minds are so carnal. And the reason of it is, because all error is some way suited unto the mind as thus depraved, and there is nothing in it that is enmity thereunto. Neither in itself nor any of its effects doth the mind dislike it, for being fallen off from the first Truth and Goodness, it wanders and delights to wander in crooked or by paths of its own; for “God made man upright, but they have sought out many inventions,” Ecclesiastes 7:29. These it pleaseth itself withal and is conformed unto; for there is somewhat in every error to recommend itself unto the vanity, or curiosity, or pride, or superstition of the carnal mind. But it is otherwise with evangelical truths, which the mind disrelisheth because of its innate enmity unto the things which they propose and exhibit. Hence it is easier, for the most part, to draw off a thousand from the profession of it, who have no experience of its power and efficacy in their souls, than to turn one from an erroneous way, especially if he be confirmed in it by interest and prejudice. And so it is at present in the world. Every sort or party of false professors, as Papists and others, do carry off multitudes of common professors from the truth which they had owned, but seldom do we hear of any one recovered from their snares. Nor need any seducers desire a greater advantage than to have admittance unto their work where persons live in an outward profession of the truth and inward enmity unto it. They shall be filled with proselytes unto satiety.

This was the fundamental cause of that apostasy from the doctrine and truths of the gospel which has prevailed in almost the whole visible church. Had the generality of men received the truth in the love thereof, had they not had a secret enmity in their hearts and minds against it, had not things vain, curious, and superstitious been suited unto the prevailing principles of their minds and affections, they would not, they could not, upon any suggestions or temptations, so easily, so universally, have forsaken the gospel for the traditions of men, nor gone away from Christ to follow after Antichrist, as we know them to have done. But when an external profession of the truth became to be transmitted from one generation to another, the spirit and power of it being wholly neglected, men did but wait for opportunities gradually to part with it, and give it up for any thing else that was suggested unto them, many in the meantime setting their wits on work to find out inventions suited to their lusts and corrupt affections. That it was thus with them who were carried away with the great apostasy, that they did by all outward ways and means, in their lives and conversations, manifest that so it was with them, shall be afterward declared; and had it not been so with them, the event complained of had not ensued.

And herein lies the present danger of the persons, churches, and nations, which at this day make profession of the gospel: for if a pressing trial or vigorous temptation, if a coincidence of various ways and means of seduction, do befall them who have received the truth, but not in the love and power of it, they will be hardly preserved from a general apostasy; for when any attempts shall be made from without upon them, they have treachery from the deceitfulness of their own hearts at the same time working in them, for their uncured enmity against the truth doth but watch for an opportunity to part with it and reject it. Any thing that will but free them from the efficacy of those convictions or power of the traditions under which they are held captive unto the profession of the truth, as it were whether they will or no, shall be cheerfully embraced and complied withal. And the danger hereof doth sufficiently evidence itself in that open dislike of the rule and conduct of the truth which most men testify in the whole course of their lives.

It is plain, therefore, that unless this enmity be conquered or cast out of the mind; unless the mind be freed from its corrupt agency and effects; unless the truth obtain its real power and efficacy upon the soul; unless it be so learned “as it is in Jesus,” whereby men, “put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts, and are renewed in the spirit of their minds, putting on the new man, which after God is created in righteousness and true holiness;” unless they love and value it for the effects of spiritual peace, power, and liberty, which it produceth in them, — there will be found among them little constancy or perseverance in their profession when temptations shall concur with opportunities for a revolt: for who can give security that what hath formerly fallen out amongst the generality of mankind shall not in any place do so again, where the same causes of it do again concur?

Having discovered this first cause of defection from the gospel, we may easily discern what are the only true effectual ways and means of the preservation and continuance of the true religion in any place or among any people where it hath been professed, especially if temptations unto a revolt should abound, and the season be made perilous by advantageous opportunities. Love of the truth, and experience of its power in the hearts of men, will produce this effect, and nothing else (will.) All other means, where these have been wanting, have failed in all places in the world, and will do so again when a time of trial shall come. True religion may be established by law, countenanced by authority, have a prescription of a long profession, or be on other accounts so fixed on the minds of men as that multitudes shall promise the firmest stability in the profession thereof; but there is no security in things of this nature, and we shall quickly see all the hopes that are built upon them vanish into nothing. Convictions or traditions, unto whose power a secret enmity is retained, may make a bluster and noise for a season, but every breath of temptation will carry them away before it. Were it not so with the most of men, had it been possible that so many nations in less than an age should fall into Arianism, after the truth had been so long known and professed among them; or that the body of this nation after a blessed reformation should again relapse into Popery, as in the days of Queen Mary, when many who had professed the gospel east others into flames who continued so to do?

It is greatly complained of that Popery doth increase in this nation; and some express their fears of its farther prevaleney, and that perhaps not without cause. And although there are several other ways whereby men may and do apostatize from the truth, yet all those who take any other measure of things besides their own secular interests, with the corrupt affections of their minds, in wrath, envy, and revenge, do look on this as far the most dangerous, as that which will be most compliant with the predominant lusts of the present age, and most comprehensive to receive the community of men. Besides, by what it hath done formerly, it sufficiently instructs what it is likely enough to do again. Wherefore very many industriously attempt its prevention, as that which would prove (if it should prevail) deplorably ruinous unto the nation and their posterity therein. To this end some implore the aid of authority for the enacting of severe laws for the prohibition of it. This, according to the opinion of late ages, some suppose the most effectual means for the preservation of the truth; for if they can but destroy all that are otherwise minded, the rest of mankind will have the face of peace unto them who are advantaged thereby. Some write books in the confutation of the errors of it, and that to very good purpose. But in the meantime, if there be any thing of truth in reports, the work is as effectually progressive as if no opposition had been made unto it; and we may assure ourselves that these and such like means as these, if they are alone, will never keep Popery out of England, if it should ever have an advantage and opportunity for a return, nor prevent the entrance of any other false way in religion.

As for the use and severity of penal laws, I meddle not with it, as that which is to be referred to the wisdom of our governors. But I must needs say, it seems not to be unto the advantage of truth, or, at least, not unto the reputation of them by whom it is professed, that they should no otherwise be able to preserve its station amongst men. Neither can it be honorable unto any religion, that where it pretends unto all the advantages and rights of truth, and (is) in the real possession of all outward emoluments and supportments, yet that it cannot secure itself or maintain its profession without outward force and violence, things so remote from the first introduction and planting of truth in the world. But these things are not of our present consideration. (As) for the confutation of the errors, superstitions, and idolatrous practices of the church of Rome, in books of controversy, it is no doubt a work good, useful, and necessary in its kind; but when all is done, these things reach but a few, nor will many divert from other occasions to the serious consideration of them. Wherefore some other way must be fixed on and engaged in to secure the truth and interest of protestant religion among us; and this is no other but the effectual communication of the knowledge of it unto the minds, and the implantation of the power of it on the hearts of the people. This is that alone which will root out of them that enmity unto evangelical mysteries and spiritual things which betrays the souls of men into apostasy.

Unless men know what they are to value religion for, and what benefit they really receive by its profession, it is irrational to expect that they will be constant therein when a trial shall befall them. If once they come to say, “It is in vain thus to serve God,” or, “What profit is it that we have kept his ordinances?” they will easily admit the yoke of any falsehood or superstition that pretends to gratify them with greater advantages. And at one time or other it will be no otherwise with them with whom this enmity is predominant.

But, on the other side, when God by the gospel “shines in the hearts of men, to give them the light of the knowledge of his glory in the face of Jesus Christ;” when they find their consciences set free thereby from the intolerable yokes of superstition and tradition; and that by the word of truth which they do profess they are begotten anew unto the hope of eternal life, their inward man being renewed and their lives reformed thereby; that their expectation of a blessed immortality is well founded on it and safely resolved into it, — they will, through the effectual supplies of the Spirit of Christ, abide constant in the profession of it, whatever may befall them.

On these terms, on these experienced evidences of truth and goodness, was the gospel first entertained among men, and the reformation of religion first introduced into this nation; for although sundry other things concurred unto its reception and establishment, yet if the minds of multitudes had not received an experience of its power and efficacy unto the ends mentioned, it would never have been of any permanency among us. The mere outward form of true religion is not able to contend with that appearance which error and superstition will represent unto the minds of men, as knowing how much they stand in need thereof.

These things I know are by some despised. They suppose they have surer ways and better expedients for the preservation of the profession of the gospel amongst us than its own power and efficacy. What those ways are we need not conjecture, seeing themselves declare them continually; but they shall not be here spoken unto. But it is to be feared that they may be filled with the fruit of their own imaginations when those things shall fail them wherein they have placed their confidence. Wherefore, if there be a neglect about these things in the ministry and others whose duty it is to promote them, the issue will be sad, it may be beyond what is feared: for if the body of the people be suffered to live without any evidence of an acquaintance with the power of that truth which they do profess, or any demonstrative fruits of it in a holy conversation, we may cry out, “Popery, Popery,” as long as we please; but when temptations, opportunities, and interests do concur, their profession will fall from them as dry leaves from a tree when they are moved with the wind. The apostle tells us that those who “went out from them were not of them, for if they had been of them they would have continued with them,” 1 John 2:19. They were among them by the profession of the truth, or they could not have gone out from them; — but they were “not of them” in the participation of the power of the truth, and “communion thereby with the Father and the Son;” for if they had, “they would have continued with them,” — that is, steadfast in their profession.

This is that which ought to be fixed on the minds of all persons concerned, of all that are zealous for the truth of the protestant religion, or are obliged, what lies in them, to provide for its preservation. When things are come unto the appointed season, when they are issuing in that period which they have a natural tendency unto, all other expedients and devices will be of none effect.

A diligent communication unto the body of the people, through the dispensation of the word, or preaching of it, of the power of the truth they profess in all its blessed effects, — whereon they will have an experience and witness within themselves of the reasons why they ought to abide constantly in its profession, — will alone secure the continuance of the gospel in succeeding generations. All other means will be ineffectual unto that end; and so far as without this they are or may be effectual, it will be of no advantage unto the souls of men.

That there is a danger at all times of a defection among professed Christians from the truth hath been before evinced. That this danger at present hath many especial circumstances rendering it dangerous in a peculiar manner is in like manner acknowledged by all such as call these things into serious consideration. And it will not, I presume, be denied but that every man, according as he is called and warranted by especial duty, is obliged to his utmost endeavors for the prevention of a revolt from the truth. The whole inquiry is, What is the best way, means, or expedient, to be plied unto this end? And this, I say, is only by the diligent ministerial dispensation of the word, with such an exemplary zeal and holiness in them by whom it is dispensed, and all other things requisite unto the discharge of that work, as may reconcile the hearts of the people unto evangelical truths, beget in them a delight in obedience, and implant the power of the word in their whole souls. Want hereof was that which lost the gospel in former ages, and will do so wherever it is, in this or those which are to come. And I shall not, in my own thoughts, blamably digress from my present subject, if I confirm this opinion with some few obvious considerations; for, —

1. It is the way, the only way, which God hath ordained, and which he blesseth to this end and purpose. None will pretend, as I suppose, that God hath appointed any other way to bring men unto the profession of the truth but by the preaching and dispensation of the word alone. When they are wrought upon or convinced thereby, so as to give up themselves unto the profession of it, it will be hard to find an ordinance of God of another kind for their preservation therein.

When the apostle took his last farewell of them who were converted by his ministry at Ephesus, he “commended them to the word of God’s grace, which,” as he judged, “was able to build them up, and to give them an inheritance among all them which are sanctified,” Acts 20:32.

A man would think it were a more difficult work to convert men from Judaism or Paganism, or any false religion, unto the profession of the gospel, than to retain them in that profession when they are initiated thereinto: for in that first work there are all sorts of prejudices and difficulties to be conflicted withal, and not the least advantage from any acknowledged principles of truth; but as to the preservation of men in the profession of truth which they have received and owned, the work on many accounts seems to be more expedite and easy. If, therefore, the dispensation of the word, as it is God’s ordinance unto that end, hath been a sufficient and effectual means for the former, what reason can be assigned that it should not be so for the latter also, without farther force or violence?

It will be said that the first preachers of the gospel were furnished with extraordinary gifts, whereby their ministry was rendered effectual unto the first conversion of the nations; but whereas now those gifts do cease, the efficacy of the ministry doth so also, and therefore stands in need of such outward assistance as the former did not. I say, for my part, I wish it all the assistance which those unto whom it is committed can desire, so that no force be offered to the consciences or persons of other men. But why shall we not think that the ordinary gifts of the ministry are as sufficient for the ordinary work of it as the extraordinary were for that which was extraordinary? To speak the truth, the difference lieth in persons in the discharge of their duty, and not in the things, gifts, or duties themselves. Were all those who are called, or profess themselves to be called, unto the preservation of the truth of the gospel in the work of the ministry, as conscientiously diligent in the discharge of their duty, as well fitted, according to the rules of the gospel, with those ordinary spiritual gifts which are necessary unto their work and calling, did as fully represent the design and nature of their message unto men in a holy conversation, as those first appointed unto the conversion of the nations were and did, according to their larger measures of grace and gifts, the work would have a proportionate success in their hands unto what it had in the beginning. But whilst those unto whom this charge is committed do neglect the use of this means, which is the ordinance of God unto this purpose, that the truths of the gospel be preserved amongst men; whilst either they judge that the principal end of their office is to capacitate them for secular advantages, and to give them outward rest therein, with the enjoyment of those things which unto the most in this world seem desirable; and therewithal think meet to betake themselves unto other expedients for the preservation of the truth, which God hath not appointed nor sanctified to that end, — it is no wonder if faith and truth fail from amongst men.

The apostle Paul foresaw that a time would come wherein some men would “not endure sound doctrine, but after their own lusts would heap to themselves teachers, having itching ears,” who should “turn them away from the truth, and turn them unto fables,” 2 Timothy 4:3, 4; and we may see what course he prescribeth for the prevention of this evil, that it might not proceed unto a general apostasy. It must also be observed that the advice he gives in this case, though originally directed unto one individual person, who was immediately concerned, yet it lies in charge on all that are or shall be called unto the rule of or ministry in the church. This course he proposeth, verses 1, 2, 5, of that chapter: “I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine. Watch in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.”

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