XVII-Decays in spiritual affections, with the causes and danger of them-Ad- vice unto them who are sensible of the evil of spiritual decays, XVIII.-[The state of spiritual affections], . XIX. [The true notion and consideration of spiritual and heavenly things], I. What sin is consistent with the state of grace, and what not--Sin's great design in all to obtain dominion: it hath it in unbelievers, and con- tends for it in believers-The ways by which it acts, . II.-The inquiries for understanding the text proposed-The first spoken to, namely, What is the dominion of sin, which we are freed from and dis- III.-The second inquiry spoken to, Whether sin hath dominion in us or not- In answer to which it is showed that some wear sin's livery, and they are the professed servants thereof-There are many in which the case is dubious, where sin's service is not so discernible-Several exceptions are put in against its dominion where it seems to prevail-Some certain signs of its dominion-Graces and duties to be exercised for its morti- IV.-Hardness of heart spoken to as an eminent sign of sin's dominion; and it is shown that it ought to be considered as total or partial, V. The third inquiry handled, namely, What is the assurance given us, and what are the grounds thereof, that sin shall not have dominion over us -The ground of this assurance is, that we are "not under the law, but under grace"-The force of this reason shown, namely, How the law doth not destroy the dominion of sin, and how grace dethrones sin THE NATURE OF APOSTASY FROM THE PROFESSION OF THE GOSPEL AND THE PUNISHMENT OF APOSTATES DECLARED, IN AN EXPOSITION OF HEB. VI. 4-6; WITH AN INQUIRY INTO THE CAUSES AND REASONS OF THE DECAY OF THE POWER OF RELIGION IN THE WORLD, OR THE PRESENT GENERAL DEFECTION FROM THE TRUTH, HOLINESS, AND WORSHIP OF THE GOSPEL; ALSO, OF THE PRONENESS OF CHURCHES Ir is not uncommon for Christians, in a desponding mood, to ascribe unusual degeneracy in morals and religion to their own age. The sudden change, however, from the strict decorum of the Commonwealth to the licence which marked the reign of Charles II. has often been the subject of speculation and inquiry. Mr Macaulay thus confirms our author's estimate of the rapid decline of morality at this time :-"A change still more important took place in the morals and manners of the community. Those passions and tastes which, under the rule of the Puritans, had been sternly repressed, and, if gratified at all, had been gratified by stealth, broke forth with ungovernable violence as soon as the check was withdrawn."-Hist. of Eng., vol. i. p. 179. The historian, dealing with the surface of affairs rather than with the springs of conduct, may account the vulgar theory of a reaction against enforced strictness sufficient to explain this sudden lowering of the moral tone of a community; and in regard to a portion of society the theory may be admitted to be correct. The causes of the change, however, must have lain deeper; the blighting influence extended even into Puritan circles, where the contamination of courtly vices could hardly reach, and where early training would countervail any cessation of restraint, and beyond Britain, into other countries, where a similar decline can be traced, for which it is impossible to account simply on the principle of a reaction. Puritan decorum might as well be said to have been a mere reaction against such irreligious frivolity as bore the stamp of royal sanction in the "Book of Sports." Besides, the austerity ascribed to the Puritans is absurdly exaggerated; many a glimpse we possess into their domestic life shows that in reality it was the chosen scene of every genial influence, and household affections never appeared to more advantage than in the families of the Henrys. Owen, with his usual wisdom, avoids the extreme generalization that would resolve the complex apostasy of his age into any one predominant cause, and reviews in succession various influences which conspired to produce the result deplored. His treatise will be found to be a successful treatment of a deeply interesting question; and it closes in a strain of solemn appeal, appropriate to a work written, according to its author, "amid prayers and tears." It is in substance an expansion of his commentary on Heb. vi. 4-6; and his Exposition on this passage is accordingly brief and meagre, having been forestalled by the publication of this treatise. Doddridge seems to regard it as most replete with the characteristic excellencies of Owen. "Owen's style," he remarks," resembles St Paul's. There is great zeal and much knowledge of human life discovered in all his works, especially in his book on Apostasy. The 'Means of Understanding the Mind of God' is one of his best." ANALYSIS. The basis of the discourse is Heb. vi. 4-6; and inquiry is made,-1. Into the connection of the words; 2. The persons spoken of; 3. The supposition implied respecting them; and, 4. The truth affirmed on that supposition, chap. I. A charge of partial, as distinguished from final and complete apostasy, is adduced against all the churches and nations of Christendom; the claim of the Church of Rome to be indefectible is refuted, II. I. Apostasy from the doctrines of the gospel is illustrated by facts in the history of the ancient church, and by the predictions of the apostles, who foretold,-1. That the teachers of the gospel would soon corrupt its simplicity, by an admixture of vain philosophy; 2. That heresies would arise, consisting of unintelligible vagaries, as Gnosticism, and affecting the person of Christ, as Arianism, or the grace of Christ, as Pelagianism; 3. That men would be impatient of sound doctrine; and, 4. That the mystery of iniquity would continue to be developed till it reached its consummation in the Papacy. Apostasy is traced in the decline of the zealous orthodoxy of the Reformation, the rise of Arminianism and Socinianism, and kindred errors, III. The causes of this declension from orthodoxy in Britain are enumerated:-1. Rooted enmity to spiritual things; 2. Spiritual ignorance on the part of men who possess some knowledge, and make a profession of the truth; 3. Pride of heart; 4. Careless security; 5. Love of the world; 6. The influence of Satan; and lastly, Judicial blindness, IV.-VI. Particular reasons are assigned for such defec tion from the truth:-ignorance of the necessity for the mediation of Christ, want of spiritual views of the excellency of Christ in his person and offices, inexperience of the efficacy of the Spirit, ignorance of the righteousness of God, reluctance to admit the sovereignty of God, and an incapacity to discern the self-evidencing power of the Word, vir. II. Apostasy from the holiness of the gospel is next considered theoretically, in reference,-1. To the morals of Romanism, defective because inconsistent with spiritual freedom, founded on human rules and systems, capable of being observed without faith in Christ, and pervaded by the vitiating principle of merit and supererogation; 2. To those who confine the whole of obedience to morality; and 3. To those who pretend to perfection in this life. The causes of this kind of apostasy are mentioned, VIII. Practical apostasy into open profanity and vice is traced to defects in the public teachers of religion; the false appropriation of names and titles, as when men living in sin claim to be "The Church;" evil example in high places; the influence of persecution; want of due watchfulness against national vices; ignorance of the spiritual beauty of religion; the operations of Satan; and the scandal created by the strictest professors of religion through their divisions and inactivity in good works and offices, IX., X. III. Apostasy from purity of worship is exhibited, in the neglect of what God has appointed, and by additions which he has not appointed, in the ordinances of the gospel, xi. The danger arising from the prevailing apostasy is declared, and directions are given in order to escape being involved in it, XII., XIII.— Ed. TO THE READER. SOME brief account of the occasion and design of the ensuing discourse I judge due unto the reader, that, upon a prospect of them, he may either proceed in its perusal or desist, as he shall see cause. That the state of religion is at this day deplorable in most parts of the Christian world is acknowledged by all who concern themselves in any thing that is so called; yea, the enormities of some are come to that excess that others publicly complain of them, who, without the countenance of their more bold provocations, would themselves be judged no small part or cause of the evils to be complained of. However, this, on all hands, will, as I suppose, be agreed unto, that among the generality of professed Christians, the glory and power of Christianity are faded and almost utterly lost, though the reasons and causes thereof are not agreed upon; for however some few may please themselves in supposing nothing to be wanting unto a good state of things in religion, but only security in what they are and enjoy, yet the whole world is so evidently filled with the dreadful effects of the lusts of men, and sad tokens of divine displeasure, that all things from above and here below proclaim the degeneracy of our religion, in its profession, from its pristine beauty and glory. Religion is the same that ever it was, only it suffers by them that make profession of it. Whatever disadvantage it falls under in the world, they must at length answer for in whose misbelief and practice it is corrupted. And no man can express a greater enmity unto or malice against the gospel, than he that should assert or maintain that the faith, profession, lives, ways, and walkings of the generality of Christians are a just representation of its truth and holiness. The description which the apostle gives of men in their principles, dispositions, and actings, before there hath been any effectual influence on their minds and lives from the light, power, and grace of the gospel, is much more applicable unto them than any thing that is spoken of the disciples of Christ in the whole book of God: "Foolish are they, and disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another." The way, paths, and footsteps of gospel faith, love, meekness, temperance, self-denial, benignity, humility, zeal, and contempt of the world, in the honours, profits, and pleasures of it, with readiness for the cross, are all [so] overgrown, and almost worn out amongst men, that they can hardly be discerned where they have been. But in their stead the "works of the flesh" have made a broad and open road, that the multitude travel in, which, though it may be right for a season in their own eyes, yet is the way to hell, and goeth down to the chambers of death; for these "works of the flesh are manifest" in the world, not only in their nature, what they are, but in their open perpetration and dismal effects: such are "adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and |