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
But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.
~ Matthew 13:20-21
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, by John Owen. The following contains an excerpt from Chapter Four of his work, “The Nature of Apostasy from the Profession of the Gospel and the Punishment of Apostates Declared, in an Exposition of Hebrews vi. 4–6”.
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
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, Deut. xxviii. 20; 1 Sam. viii. 8; 2 Chron. xxxiv. 25; Jer. v. 7, 19, xvi. 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, Jer. ii. 5, Ezek. xviii. 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 favour 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 endeavours 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 pretence 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,” Rom. viii. 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 elsewhere6 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,” Phil. iii. 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,” Tit. i. 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 ii. 23, 24; Acts viii. 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 v. 35, insomuch that the body of the people were initiated into his doctrine by the token and pledge of it in baptism, Matt. iii. 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 Saviour 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 vi. 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 Saviour 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 endeavours; 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 Cor. iii. 18; Eph. iv. 23, 24; Col. iii. 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, Rom. xii. 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 vi. 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 οὐκ ἐδοκίμασαν τὸν Θεὸν ἔχειν ἐπιγνώσει, Rom. i. 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 Thess. ii. 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 endeavoured 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 endeavours 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,” Eccles. vii. 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?
6 – See the treatise on Indwelling Sin, vol. vi. — Ed.