Verse 4, 5, 6

[〈 in non-Latin alphabet 〉]. Impossibile enim, that is, est, it is impossible, Syr.[〈 in non-Latin alphabet 〉]But they cannot. This respects the power of the persons themselves, and not the event of things, it may be not improperly as to the sense. Beza and Erasmus, fieri non potest, it cannot be. The same with impossibile. But the use of the word [〈 in non-Latin alphabet 〉] in the New Testament, which signifies sometimes only what is very difficult, not what is absolutely denied, makes it useful to retain the same word, as in our Translation; For it is impossible.

[〈 in non-Latin alphabet 〉]Syr. Those who one time, or once descended to Baptism; of which interpretation we must speak afterwards. All others, qui semel fuerint Illuminati, who were once Illuminated. Only the Aethiopick follows the Syriack; some read Illustrati to the same purpose.

[〈 in non-Latin alphabet 〉], vul. Lat. Gustaverant etiam donum coeleste; etiam for &. Others express the Article by the Pronoun, by reason of its Reduplication. Et gustaverint donum illud coeleste; and have tasted of that Heavenly Gift. Syr. The Gift that is from Heaven. And this the Emphasis in the Original seems to require. And have tasted of that Heavenly Gift.

[〈 in non-Latin alphabet 〉]. Et participes facti sunt spiritus sancti. Vul. Lat. And are made partakers of the Holy Ghost. All others, facti fuerint, have been made partakers of the Holy Ghost; Syr.[〈 in non-Latin alphabet 〉] the Spirit of Holiness.

[〈 in non-Latin alphabet 〉]. Vul. Lat. Et gustaverunt nihilominus bonum Dei verbum. Rhem. Have moreover tasted the good word of God. But moreover does not express nihilominus; and have notwithstanding, which has no place here, [〈 in non-Latin alphabet 〉], verbum pulchrum.

[〈 in non-Latin alphabet 〉]. Virtutesque seculi futuri. Syr.[〈 in non-Latin alphabet 〉]Virtutem; the Power. Vul. seculi venturi. We cannot in our Language distinguish between futurum and venturum, and so render it, the world to come.

[〈 in non-Latin alphabet 〉]; Vul. Et prolapsi sunt. Rhem. And are fallen. Others, si prolabantur; which the sense requires; if they fall, that is, away, as our Translation, properly. Syr.[〈 in non-Latin alphabet 〉], That sin again, somewhat dangerously: for it is one kind of sinning only that is included and expressed.

[〈 in non-Latin alphabet 〉]. Vul. rursus renovari ad poenitentiam, to be renewed again to Repentance, rendring the active verb passively. So Beza also, ut denuo renoventur ad resipiscentiam; that they should again be renewed to Repentance. The word is active as rendered by ours, to renew them again to Repentance.

[〈 in non-Latin alphabet 〉]. Rursum crucifigentes sibimetipsis filium Dei.[〈 in non-Latin alphabet 〉]. Vul. Et ostentui habentes; Rhem. And making him a mockery. Eras. ludibrio habentes. Beza, ignominiae exponentes. One of late, ad exemplum Judaeorum excruciant; torment him as did the Jews.

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 fall away (for any) to renew them again to Repentance; seeing they crucifie again to themselves the Son of God, and put him to open shame, (or treat him ignominiously.)

That this passage in our Apostles discourse has been looked upon as accompanied with great difficulties, is known to all. And many have the differences been about its Interpretation. For both doctrinally and practically, sundry have here stumbled and miscarried. It is almost generally agreed upon, that from these words, and the colourable but indeed perverse interpretation and application made of them by some in the Primitive times, occasioned by the then present circumstances of things, to be mentioned afterwards, the Latin Church was so backward in receiving the Epistle it self, that it had not absolutely prevailed therein in the days of Hierome, as we have elsewhere declared. Therefore it is necessary, that we should a little enquire into the occasion of the great contests which have been in the Church almost in all Ages, about the sense of this place.

It is known that the Primitive Church according to its duty, was carefully watchful about the holiness and upright walking of all that were admitted into the society and fellowship of it. Hence upon every known and visible failing, they required an open repentance from the offenders, before they would admit them into a participation of the sacred mysteries. But upon flagitious and scandalous crimes, such as murder, adultery, or idolatry, in many churches they would never admit those who had been guilty of them into their communion any more. Their greatest and most signal trial, was with respect to them, who through fear of death complied with the Gentiles in their idolatrous worship, in the time of persecution. For they had fixed no certain general rules whereby they should unanimously proceed, but every church exercised severity or lenity, according as they saw cause, upon the circumstances of particular instances. Hence Cyprian in his banishment would not positively determine concerning those of the church in Carthage, who had so sinned and fallen, but deferred his thoughts until his return; when he resolved to advise with the whole church, and settle all things according to the counsel that should be agreed on among them. Yes, many of his epistles are on this subject peculiarly; and in them all, if compared together, it is evident, that there was no rule agreed upon herein, nor was he himself resolved in his own mind, though strictly on all occasions opposing Novatianus, wherein it had been well if his arguments had answered his zeal. Before this the church of Rome was esteemed in particular more remiss in their discipline, and more than other churches in their re-admission to communion, of notorious offenders. Hence Tertullian in his book de Poenitentia, reflects on Zepherinus the Bishop of Rome, that he had admitted adulterers to repentance, and thereby to the communion of the church. But that church proceeding in her lenity, and every day enlarging her charity, Novatus and Novatianus taking offence thereat, advanced an opinion on the contrary extreme. For they denied all hope of church-pardon, or of a return to ecclesiastical communion, to them who had fallen into open sin after baptism, and in especial peremptorily excluded all persons whatever who had outwardly complied with idolatrous worship in time of persecution, without respect to any distinguishing circumstances. Yes, they seem to have excluded them from all expectation of forgiveness from God himself. But their followers terrified with the uncharitableness and horror of this persuasion, tempered it so far, as leaving all persons absolutely to the mercy of God upon their repentance, they only denied such as we mentioned before a re-admission into church-communion, as Acsias speaks expressly in Socrates (lib. 1. cap. 7). Now this opinion they endeavoured to confirm, as from the nature and use of baptism, which was not to be reiterated; whereon they judged that no pardon was to be granted to them, who fell into those sins which they lived in before, and were cleansed from at their baptism; so principally from this place of our Apostle, wherein they thought their whole opinion was taught and confirmed. And so usually does it fall out very unhappily with men, who think they see some peculiar opinion or persuasion, in some singular text of Scripture, and will not bring their interpretations of it to the analogy of faith, whereby they might see how contrary it is to the whole design and current of the word in other places. But the church of Rome on the other side judging rightly from other directions given in the Scripture, that the Novatians transgressed the rule of charity and gospel-discipline in their severities; yet as it should seem, and is very probable, knew not how to answer the objection from this place of our Apostle. Therefore did they rather choose for a season, to suspend their assent to the authority of the whole Epistle, than to prejudice the church by its admission. And well was it that some learned men afterward, by their sober interpretations of the words, plainly evince that no countenance was given in them to the errors of the Novatians; for without this it is much to be feared that would have preferred their interest in their present controversie, before the authority of it, which would in the issue have proved ruinous to the truth itself. For the Epistle being designed of God to the common edification of the church, would have at length prevailed, whatever sense men through their prejudices and ignorance should put upon any passages of it.

But this controversie is long since buried; the generality of the churches in the world, being sufficiently remote from that which was truly the mistake of the Novatians, yes, the most of them do bear peaceably in their communion, without the least exercise of gospel-discipline towards them, such persons as concerning whom the dispute was of old, whether they should ever in this world be admitted into the communion of the church, although upon their open and professed repentance. We shall not therefore at present need to labor in this controversie.

But the sense of these words has been the subject of great contests, on other occasions also. For some do suppose, and contend, that they are real and true believers, who are decyphered by the Apostle, and that their character is given us in and by sundry inseparable adjuncts, and properties of such persons. Hence they conclude, that such believers may totally and finally fall from grace, and perish eternally. Yes, it is evident that this hypothesis of the final apostasy of true believers, is that which influences their minds and judgements to suppose that such are here intended. Therefore others who will not admit that according to the tenor of the Covenant of Grace in Christ Jesus, true believers can perish everlastingly, do say, that either they are not here intended, or if they are, the words are only comminatory, wherein although the consequence in them in a way of arguing be true, namely, that on the supposition laid down, the inference is certain, yet the supposition is not asserted in order to a certain consequent, from where it should follow that true believers might so really fall away, and absolutely perish. And these things have been the matter of many contests among learned men.

Again, there have been sundry mistakes in the practical application of the intention of these words to the consciences of men, mostly made by themselves who are concerned. For whereas by reason of sin, they have been surprised with terrors and troubles of conscience, they have withal in their darkness and distress, supposed themselves to be fallen into the condition here described by our Apostle, and consequently to be irrecoverably lost. And these apprehensions usually befall men on two occasions. For some having been overtaken with some great actual sin, against the Second Table after they have made a profession of the Gospel, and having their consciences harassed with a sense of their guilt, (as it will fall out where men are not greatly hardened through the deceitfulness of sin) they judge that they are fallen under the sentence denounced in this Scripture against such sinners, as they suppose themselves to be, whereby their state is irrecoverable. Others do make the same judgement of themselves, because they have fallen from that constant compliance with their convictions, which formerly led them to a strict performance of duties, and this in some course of long continuance. Now whereas it is certain, that the Apostle in this discourse gives no countenance to the severity of the Novatians, whereby they excluded offenders everlastingly from the peace and communion of the Church, nor to the final apostasy of true believers, which he testifies against in this very chapter, in compliance with innumerable other testimonies of Scripture to the same purpose; nor does he teach any thing whereby the conscience of any sinner, who desires to return to God and to find acceptance with him, should be discouraged or disheartened; we must attend to the exposition of the words in the first place, so as not to break in upon the boundaries of other truths, nor transgress against the analogy of faith. And we shall find that this whole discourse compared with other Scriptures, and freed from the prejudices that men have brought to it, is both remote from administering any just occasion to the mistakes before-mentioned, and is a needful wholesome commination, duly to be considered by all professors of the Gospel.

In the words we consider, (1) the connexion of them to those foregoing, intimating the occasion of the introduction of this whole discourse. (2) The subject described in them, or the persons spoken of, under sundry qualifications, which may be enquired into jointly and severally. (3) What is supposed concerning them. (4) What is affirmed of them on that supposition.

1. The connexion of the word is included in the causal connexion; [⟨in non-Latin alphabet⟩], For. It respects the introduction of reason for what had been before discoursed, as also of the limitation which the Apostle added expressly to his purpose of making a progress in their farther instruction, if God permit. And he does not herein express his judgement that they to whom he wrote were such as he describes, for he afterwards declares that he hoped better things concerning them, only it was necessary to give them this caution, that they might take due care not to be such. And whereas he had manifested that they were slow as to the making of a progress in knowledge and a suitable practice; he lets them here know the danger that there was in continuing in that slothful condition. For not to proceed in the ways of the Gospel and obedience thereunto, is an untoward entrance into a total relinquishment of the one and the other. That therefore they might be acquainted with the danger hereof, and be stirred up to avoid that danger, he gives them an account of those who after a profession of the Gospel, beginning at a non-proficiency under it, do end in apostasy from it. And we may see, that the severest comminations are not only useful in the preaching of the Gospel, but exceeding necessary towards persons that are observed to be slothful in their profession.

2. The description of the Persons that are the subject spoken of, is given in five Instances of the Evangelical Priviledges whereof they were made partakers, notwithstanding all which, and against their obliging efficacy to the contrary, it is supposed that they may wholly desert the Gospel it self. And some things we may observe concerning this description of them in general. As (1) The Apostle designing to express the fearful state and judgement of these Persons, describes them by such things as may fully evidence them to be, as unavoidable, so righteous and equal. Those things must be some evident Priviledges and Advantages, whereof they were made partakers by the Gospel. These being despised in their Apostasie, do proclaim their destruction from God to be rightly deserved. (2) That all these Priviledges do consist in certain especial operations of the Holy Ghost, which were peculiar to the Dispensation of the Gospel, such as they neither were, nor could be made partakers of in their Judaisme. For the Spirit in this sense, was not received by the works of the Law, but by the hearing of Faith (Galatians 3:2). And this was a Testimony to them, that they were delivered from the bondage of the Law, namely, by a participation of that Spirit which was the great Priviledge of the Gospel. (3) Here is no express mention of any Covenant Grace or Mercy, in them or towards them, nor of any Duty of Faith or Obedience which they had performed. Nothing of Justification, Sanctification, or Adoption, is expresly assigned to them. Afterwards when he comes to declare his hopes and perswasion concerning these Hebrews, that they were not such as those whom he had before described, nor such as would so fall away to perdition, He does it upon three grounds, whereon they were differenced from them. As (1) That they had such things as did accompany Salvation, that is, such as Salvation is inseparable from. None of these things therefore had he ascribed to those whom he describeth in this place; for if he had so done, they would not have been to him an Argument and Evidence of a contrary end, that these should not fall away and perish as well as those. Therefore he ascribes nothing to these here in the Text, that does peculiarly accompany Salvation, ver. 9. (2) He describes them by their Duties of Obedience and fruits of Faith. This was their work and labor of Love towards the name of God, ver. 10. And hereby also does he difference them from those in the Text, concerning whom he supposeth that they may perish eternally; which these fruits of saving Faith and sincere Love cannot do. (3) He adds, that in the Preservation of those there mentioned, the Faithfulness of God was concerned; God is not unrighteous to forget. For they were such (he intended) as were interested in the Covenant of Grace, with respect whereunto alone, there is any engagement on the Faithfulness or Righteousness of God, to preserve men from Apostasie and Ruine; and there is so with an equal respect to all who are so taken into the Covenant. But of these in the Text, he supposeth no such thing, and thereupon does not intimate that either the Righteousness or Faithfulness of God were any way engaged for their preservation, but rather the contrary. The whole description therefore refers to some especial Gospel Priviledges, which Professors in those days were promiscuously made partakers of, and what they were in particular we must in the next place enquire.

The first thing in the Description is, that they were [〈 in non-Latin alphabet 〉], once enlightened, says the Syriack Translation, as we observed, once baptized. It is very certain that early in the Church, Baptism was called [〈 in non-Latin alphabet 〉], Illumination; and [〈 in non-Latin alphabet 〉], to enlighten was used for to Baptize. And the set times wherein they solemnly administred that Ordinance, were called [〈 in non-Latin alphabet 〉], the days of Light. Hereunto the Syriack Interpreter seems to have had respect. And the word [〈 in non-Latin alphabet 〉] once, may give countenance hereunto. Baptism was once only to be celebrated, according to the constant Faith of the Churches in all Ages. And they called Baptism, Illumination, because it being one Ordinance of the Initiation of Persons into a participation of all the mysteries of the Church, they were thereby translated out of the Kingdom of Darkness into that of Grace and Light. And it seems to give further countenance hereunto, in that Baptism really was the beginning and foundation of a participation of all the other spiritual Priviledges that are mentioned afterwards. For it was usual in those times, that upon the baptizing of Persons, the Holy Ghost came upon them, and endowed with extraordinary Gifts peculiar to the days of the Gospel, as we have shewed in our consideration of the order between Baptism and Imposition of hands. And this Opinion has so much of probability in it, having nothing therewithall unsuited to the Analogie of Faith, or design of the place, that I should embrace it, if the word it self as here used, did not require another Interpretation. For it was a good while after the writing of this Epistle, and all other parts of the New Testament, at least an Age or two, if not more, before this word was used mystically to express Baptism. In the whole Scripture it has another sense, denoting an inward operation of the Spirit, and not the outward Administration of an Ordinance. And it is too much boldness to take a word in a peculiar sense in one single place, diverse from its proper signification and constant use, if there be no circumstances in the Text forcing us thereunto, as here are not. And for the word [〈 in non-Latin alphabet 〉], once, it is not to be restrained to this particular, but refers equally to all the Instances that follow, signifying no more but that those mentioned were really and truly partakers of them.

[〈 in non-Latin alphabet 〉], is to give light or knowledge by teaching; the same with [〈 in non-Latin alphabet 〉] which therefore is so translated oft-times by the Greeks. As by Aquila (Exodus 4:12; Psalm 119:33; Proverbs 4:4; Isaiah 27:11) as Drustus observes. And it is so by the LXX (Judges 13:8; 2 Kings 12:2; chap. 17:27). Our Apostle uses it for to make manifest, that is, bring to light (1 Corinthians 4:5; 2 Timothy 1:10). And the meaning of it (John 1:9), where we render it lighteth, is to teach. And [〈 in non-Latin alphabet 〉] is knowledge upon instruction (2 Corinthians 4:4); [〈 in non-Latin alphabet 〉], that the light of the Gospel should not shine into them; that is, the knowledge of it, so ver. 6. [〈 in non-Latin alphabet 〉]. The light of the knowledge. Therefore to be enlightened in this place, is to be instructed in the doctrine of the Gospel, so as to have a spiritual apprehension thereof. And this is so termed on a double account.

1. Of the object, or the things known and apprehended. For life and immortality are brought to light by the Gospel (2 Timothy 1:10). Hence it is called light. The inheritance of the saints in light. And the state which men are thereby brought into, is so called in opposition to the darkness that is in the world without it (1 Peter 2:9). The world without the Gospel is the kingdom of Satan; [〈 in non-Latin alphabet 〉] (1 John 5:19). The whole of the world, and all that belongs to it, in distinction and opposition to the new creation, is under the power of the wicked one, the Prince of the Power of Darkness, and so is full of darkness, it is [〈 in non-Latin alphabet 〉] (2 Peter 1), a dark place, wherein ignorance, folly, error, and superstition do dwell and reign. By the power and efficacy of this darkness are men kept at a distance from God, and know not where they go. This is called walking in darkness (1 John 1:6), whereunto walking in the light, that is, the knowledge of God in Christ by the Gospel, is opposed (ver. 7). On this account is our instruction in the knowledge of the Gospel called illumination, because it self is light.

2. On the account of the subject, or the mind it self, whereby the Gospel is apprehended. For the knowledge which is received thereby, expels that darkness, ignorance and confusion, which the mind before was filled and possessed withal. The knowledge, I say, of the doctrine of the Gospel, concerning the Person of Christ, of God's being in him reconciling the world to himself, of his offices, work and mediation, and the like heads of divine revelation, does set up a spiritual light in the minds of men, enabling them to discern what before was utterly hid from them, while alienated from the life of God through their ignorance. Of this light and knowledge there are several degrees, according to the means of instruction which they do enjoy, the capacity they have to receive it, and the diligence they use to that purpose. But a competent measure of the knowledge of the fundamental and most material principles or doctrines of the Gospel is required to all that may from there be said to be illuminated; that is, freed from the darkness and ignorance they once lived in (2 Peter 1:18, 19, 20). This is the first property whereby the persons intended are described; they are such as were illuminated by the instruction they had received in the doctrine of the Gospel, and the impression made thereby on their minds by the Holy Ghost; for this is a common work of his, and is here so reckoned. And the Apostle would have us know, that

1. It is great mercy, a great privilege, to be enlightened with the doctrine of the Gospel by the effectual working of the Holy Ghost. But

2. It is such a privilege as may be lost, and end in the aggravation of the sin, and condemnation of those who were made partakers of it. And

3. Where there is a total neglect of the due improvement of this privilege and mercy, the condition of such persons is hazardous, as inclining towards apostasy.

Thus much lies open and manifest in the text. But that we may more particularly discover the nature of this first part of the character of apostates, for their sakes who may look after their own concernment therein, we may yet a little more distinctly express the nature of that illumination and knowledge which is ascribed to them; and how it is lost in apostasy, will afterwards appear. And

1. There is a knowledge of spiritual things, that is purely natural and disciplinary, attainable and attained without any especial aid or assistance of the Holy Ghost. As this is evident in common experience, so especially among such, as casting themselves on the study of spiritual things, are yet utter strangers to all spiritual gifts. Some knowledge of the Scripture and the things contained in it, is attainable at the same rate of pains and study with that of any other art or science.

2. The illumination intended, being a gift of the Holy Ghost, differs from, and is exalted above this knowledge that is purely natural. For it makes nearer approaches to the light of spiritual things in their own nature, than the other does. Notwithstanding the utmost improvement of scientifical notions that are purely natural, the things of the Gospel in their own nature are not only unsuited to the wills and affections of persons endued with them, but are really foolishness to their minds. And as to that goodness and excellency which give desireableness to spiritual things, this knowledge discovers so little of them, that most men hate the things which they profess to believe. But this spiritual illumination gives the mind some satisfaction with delight and joy in the things that are known. By that beam whereby it shines into darkness, although it be not fully comprehended, yet it represents the way of the Gospel as a way of righteousness (2 Peter 2:21), which reflects a peculiar regard of it on the mind.

Moreover the knowledge that is merely natural, has little or no power upon the soul, either to keep it from sin or to constrain it to obedience. There is not a more secure and profligate generation of sinners in the world, than those who are under the sole conduct of it. But the illumination here intended, is attended with efficacy, does effectually press in the conscience and whole soul, to an abstinence from sin, and the performance of all known duties. Hence persons under the power of it and its convictions, do oft-times walk blamelessly and uprightly in the world, so as not with the other to contribute to the contempt of Christianity. Besides, there is such an alliance between spiritual gifts, that where any one of them does reside, it has assuredly other accompanying of it, or one way or other belonging to its train, as is manifest in this place. Even a single talent is made up of many pounds. But the light and knowledge which is of a merely natural acquirement, is solitary, destitute of the society and countenance of any spiritual gift whatever. And these things are exemplified to common observation every day.

3. There is a saving, sanctifying light and knowledge, which this spiritual illumination rises not up to. For though it transiently affect the mind with some glances of the beauty, glory, and excellency of spiritual things, yet it does not give that direct, steady, intuitive insight into them, which is obtained by grace. See (2 Corinthians 3:18; chap. 4:4, 6). Neither does it renew, change, or transform the soul into a conformity to the things known, by planting of them in the will and affections, as a gracious saving light does (2 Corinthians 3:18; Romans 6:17; Romans 12:1). These things I judged necessary to be added, to clear the nature of the first character of apostates.

The second thing asserted in the description of them, is, that they have tasted of the heavenly Gift; [〈 in non-Latin alphabet 〉]: the doubling of the Article gives emphasis to the expression. And we must enquire (1) what is meant by the heavenly Gift. And (2) what by tasting of it.

First, the Gift of God; [〈 in non-Latin alphabet 〉], is either [〈 in non-Latin alphabet 〉], donatio, or [〈 in non-Latin alphabet 〉], donum. Sometimes it is taken for the grant or giving itself, and sometimes for the thing given. In the first sense it is used (2 Corinthians 9:15): Thanks be to God, [〈 in non-Latin alphabet 〉], for his gift that cannot be declared, that is, fully or sufficiently. Now this gift was his grant of a free, charitable and bountiful spirit to the Corinthians, in ministering to the poor saints. The grant hereof is called God's gift. So is the gift of Christ used also (Ephesians 4:7): according to the measure of the gift of Christ, that is, according as he is pleased to give and grant of the fruits of the Spirit to men; see (Romans 5:15, 17; Ephesians 3:7). Sometimes it is taken for the thing given; properly [〈 in non-Latin alphabet 〉] or [〈 in non-Latin alphabet 〉], as (James 1:17); so it is used (John 4:10): If you knew the gift of God, [〈 in non-Latin alphabet 〉], the gift of God, that is, the thing given by him, or to be given by him. It is, as many judge, the person of Christ himself in that place, which is intended. But the context makes it plain, that it is the Holy Ghost; for he is the living water which the Lord Jesus promises in that place to bestow. And so far as I can observe [〈 in non-Latin alphabet 〉], the gift, with respect to God as denoting the thing given, is nowhere used but only to signify the Holy Ghost. And if it be so, the sense of this place is determined (Acts 2:38): you shall receive [〈 in non-Latin alphabet 〉], the gift of the Holy Ghost; not that which he gives, but that which he is. Chap. 8:20: you have thought [〈 in non-Latin alphabet 〉], that the gift of God may be purchased with money, that is, the power of the Holy Ghost in miraculous operations. So expressly, chap. 10:45; chap. 11:17. Elsewhere, [〈 in non-Latin alphabet 〉], so far as I can observe, when respecting God, does not signify the thing given, but the grant itself. The Holy Spirit is signally the gift of God under the New Testament.

And he is said to be [〈 in non-Latin alphabet 〉], heavenly, or from Heaven. This may have respect to his work and effect, they are heavenly as opposed to carnal and earthly. But principally it regards his mission by Christ after his ascension into Heaven (Acts 2:33): Being exalted and having received the promise of the Father, he sent the Spirit. The promise of him was, that he should be sent from Heaven, or from above, as God is said to be above, which is the same with heavenly (Deuteronomy 4:39; 2 Chronicles 5:23; Job 31:2, 8; Isaiah 2:2, 15; and chap. 45:8). When he came upon the Lord Christ to anoint him for his work, the heavens were opened, and he came from above (Matthew 3:16); so (Acts 2:2): at his first coming on the apostles, there came a sound from Heaven. Hence he is said to be [〈 in non-Latin alphabet 〉], that is, to be [〈 in non-Latin alphabet 〉], sent from Heaven (1 Peter 1:12). Therefore although he may be said to be heavenly upon other accounts also, which therefore are not absolutely to be excluded, yet his being sent from Heaven by Christ, after his ascension there, and exaltation there, is principally here regarded. He therefore is this [〈 in non-Latin alphabet 〉], the heavenly gift here intended, though not absolutely, but with respect to an especial work.

That which rises up against this interpretation, is, that the Holy Ghost is expressly mentioned in the next clause, And were made partakers of the Holy Ghost. It is not therefore probable that he should be here also intended.

Answ. (1) It is ordinary to have the same thing twice expressed in various words, to quicken the sense of them; and it is necessary it should be so, when there are divers respects to the same thing, as there are in this place.

(2) The following clause may be exegetical of this, declaring more fully and plainly what is here intended, which is usual also in the Scriptures; so that nothing is cogent from this consideration, to disprove an interpretation so suited to the sense of the place, and which the constant use of the word makes necessary to be embraced. But,

(3) The Holy Ghost is here mentioned as the great Gift of the Gospel times, as coming down from Heaven, not absolutely, not as to his Person, but with respect to an especial work, namely, the change of the whole state of religious worship in the Church of God. Whereas we shall see in the next words, he is spoken of only with respect to external actual operations. But he was the great, the promised heavenly Gift, to be bestowed under the New Testament, by whom God would institute and ordain a new way, and new rites of worship, upon the Revelation of himself and Will in Christ. To him was committed the reformation of all things in the Church, whose time was now come (Chap. 9:10). The Lord Christ when he ascended into Heaven, left all things standing and continuing in religious worship, as they had done from the days of Moses, though he had virtually put an end to it. And he commanded his Disciples that they should attempt no alteration therein, until the Holy Ghost were sent from Heaven to enable them thereunto (Acts 1:4, 5). But when he came as the great Gift of God, promised under the New Testament, he removes all the carnal worship and ordinances of Moses, and that by the full revelation of the accomplishment of all that was signified by them, and appoints the new, holy, spiritual worship of the Gospel, that was to succeed in their room. The Spirit of God therefore, as bestowed for the introduction of the new Gospel state, in truth and worship, is the heavenly Gift here intended. Thus our Apostle warns these Hebrews, that they turn not away from him who speaks from Heaven (chap. 12:25), that is, Jesus Christ speaking in the dispensation of the Gospel by the Holy Ghost sent from Heaven. And there is an antithesis included herein, between the Law and the Gospel; the former being given on Earth, the latter being immediately from Heaven. God in the giving of the Law made use of the ministry of Angels, and that on the Earth; but he gave the Gospel Church state, by that Spirit which although he works on men in Earth, and is said in every act or work to be sent from Heaven, yet is he still in Heaven, and always speaks from there; as our Savior said of himself, with respect to his divine nature (John 3:13).

Secondly, we may enquire what it is to taste of this heavenly Gift. The expression of tasting is metaphorical, and signifies no more but to make a trial or experiment; for so we do by tasting, naturally and properly of that which is tendered to us to eat. We taste such things by the sense given us naturally to discern our food, and then either receive or refuse them as we find occasion. It does not therefore include eating, much less digestion and turning into nourishment of what is so tasted. For its nature being only thereby discerned, it may be refused, yes though we like its relish and savor upon some other consideration. Some have observed that to taste is as much as to eat, as (2 Samuel 3:35) I will not taste bread, or anything else. But the meaning is, I will not so much as taste it, from where it was impossible he should eat it. And when Jonathan says he only tasted a little of the honey (1 Samuel 14:29), it was an excuse and extenuation of what he had done. But it is unquestionably used for some kind of experience of the nature of things (Proverbs 31:18): she tastes that her merchandise is good, or has experience of it, from its increase. (Psalm 34:8) O taste and see that the Lord is good; which Peter respects (1 Peter 2:3): If so be that you have tasted that the Lord is gracious, or found it so by experience. It is therefore properly to make an experiment or trial of any thing, whether it be received or refused; and is sometimes opposed to eating and digestion, as (Matthew 27:34). That therefore which is ascribed to these persons, is, that they had an experience of the power of the Holy Ghost, that Gift of God, in the dispensation of the Gospel, the revelation of the truth, and institution of the spiritual worship of it; of this state and of the excellency of it, they had made some trial, and had some experience; a privilege which all men were not made partakers of. And by this taste they were convinced, that it was far more excellent than what they had been before accustomed to, although now they had a mind to leave the finest wheat for their old acorns. Therefore although tasting contain a diminution in it, if compared with that spiritual eating and drinking, with that digestion of Gospel truths, turning them into nourishment, which are in true believers; yet absolutely considered it denotes that apprehension and experience of the excellency of the Gospel as administered by the Spirit, which is a great privilege and spiritual advantage, the contempt whereof will prove an unspeakable aggravation of the sin, and the remediless ruin of apostates. The meaning then of this character given concerning these apostates is, that they had some experience of the power and efficacy of the Holy Spirit from Heaven, in Gospel administrations and worship. For what some say of faith, it has here no place; and what others affirm of Christ, and his being the Gift of God, comes in the issue to what we have proposed. And we may observe, farther to clear the design of the Apostle in this commination,

1. That all the gifts of God under the Gospel are peculiarly heavenly (John 3:12; Ephesians 1:3), and that in opposition, (1) to earthly things (Colossians 3:11, 12), (2) to carnal ordinances (Hebrews 9:23): let them beware by whom they are despised.

2. The Holy Ghost for the revelation of the mysteries of the Gospel, and the institution of the ordinances of spiritual worship, is the great Gift of God under the New Testament.

3. There is a goodness and excellency in this heavenly Gift, which may be tasted or experienced in some measure by such as never receive him, in their life, power and efficacy. They may taste, (1) of the Word in its truth, not its power; (2) of the worship of the Church in its outward order, not its inward beauty; (3) of the gifts of the Church, not its graces.

4. A rejection of the Gospel, its truth and worship, after some experience had of their worth and excellency, is a high aggravation of sin, and a certain presage of destruction.

The Third Property whereby these Persons are described is added in those words, [⟨in non-Latin alphabet⟩]; and were made partakers of the Holy Ghost. This is placed in the middle or centre of the privileges enumerated, two preceding it, and two following after, as that which is the root and animating principle of them all. They all are effects of the Holy Ghost, in his gifts or his graces, and so do depend on the participation of him. Now men do so partake of the Holy Ghost, as they do receive him. And he may be received either as to personal inhabitation, or as to spiritual operations. In the first way the world cannot receive him (John 14:17), where the world is opposed to true believers, and therefore these here intended were not in that sense partakers of him. His operations respect his gifts. So to partake of him is to have a share, part or portion in what he distributes by way of spiritual gifts; in answer to that expression: All these worketh that one and self-same Spirit, dividing to every one severally as he will (1 Corinthians 12:11). So Peter told Simon the Magician, that he had no part in spiritual gifts, he was not partaker of the Holy Ghost (Acts 8:21). Therefore to be partaker of the Holy Ghost, is to have a share in and benefit of his spiritual operations.

But whereas the other things mentioned are also gifts or operations of the Holy Ghost, on what ground or for what reason is this mentioned here in particular, that they were made partakers of him, which if his operations only be intended, seems to be expressed in the other instances?

Answ. (1) It is, as we observed before, no unusual thing in the Scripture, to express the same thing under various notions, the more effectually to impress a consideration and sense of it in our mind; especially where an expression has a singular emphasis in it, as this has here used; for it is an exceeding aggravation of the sins of these apostates, that in these things they were partakers of the Holy Ghost.

(2) As was before intimated also, this participation of the Holy Ghost, is placed it may be in the midst of the several parts of this description, as that whereon they do all depend, and they are all but instances of it. They were partakers of the Holy Ghost, in that they were once enlightened, and so of the rest.

(3) It expresseth their own personal interest in these things. They had an interest in the things mentioned not only objectively, as they were proposed and presented to them in the Church, but subjectively they themselves in their own persons were made partakers of them. It is one thing for a man to have a share in, and benefit by the gifts of the Church, another to be personally himself endowed with them.

(4) To mind them in an especial manner of the privileges they enjoyed under the Gospel, above what they had in their Judaism. For, whereas then they had not so much as heard that there was a Holy Ghost, that is, a blessed dispensation of him in spiritual gifts (Acts 19:2), now they themselves in their own persons were made partakers of him, than which there could be no greater aggravation of their apostasy. And we may observe in our way, that

The Holy Ghost is present with many as to powerful operations, with whom he is not present as to gracious inhabitation: Or many are made partakers of him in his spiritual gifts, who are never made partakers of him in his saving graces (Matthew 7:22, 23).

Fourthly, It is added in the description, that they had tasted [⟨in non-Latin alphabet⟩], the good word of God. And we must enquire, (1) what is meant by the word of God; (2) how it is said to be good; and (3) in what sense they taste of it.

1. [⟨in non-Latin alphabet⟩] is properly, verbum dictum, a word spoken; and although it be sometimes used in another sense by our Apostle, and by him alone (chap. 1:3; chap. 11:3), where it denotes the effectual active power of God; yet both the signification of the word, and its principal use elsewhere, denotes words spoken, and when applied to God, his word as preached and declared. See Romans 10:17; John 6:68. The word of God, that is, the word of the Gospel as preached, is that which they thus tasted of. But it may be said, that they enjoyed the word of God in their state of Judaism; they did so, as to the written word; for to them were committed the oracles of God (Romans 3:2). But it is the word of God as preached in the dispensation of the Gospel that is eminently thus called, and concerning which such excellent things are spoken (Romans 1:16; Acts 20:32; James 1:21).

2. The word is said to be [⟨in non-Latin alphabet⟩], good, desireable, amiable, as the word here used signifieth. Wherein it is so, we shall see immediately. But whereas the word of God preached under the dispensation of the Gospel may be considered two ways; (1) in general, as to the whole system of truths contained therein; and (2) in especial, for the declaration made of the accomplishment of the promise in sending Jesus Christ for the redemption of the Church; it is here especially intended in this latter sense. This is emphatically called [⟨in non-Latin alphabet⟩] (1 Peter 1:25). So the promise of God in particular is called his good word (Jeremiah 29:10): After seventy years I will visit you and perform my good word towards you; as he calls it the good thing that he had promised (chap. 33:14). The Gospel is the good tiding of peace and salvation by Jesus Christ (Isaiah 52:7).

3. Hereof they are said to taste, as they were before of the heavenly gift. The Apostle as it were studiously keeps himself to this expression, on purpose to manifest that he intendeth not those, who by faith do readily receive food, and live on Jesus Christ, as tendered in the word of the Gospel (John 6:35, 49, 50, 51, 54, 55). It is, as if he had said, I speak not of those who have received and digested the spiritual food of their souls, and turned it into spiritual nourishment, but of such as have so far tasted of it, as that they ought to have desired it as sincere milk, to have grown thereby; but they had received such an experiment of its divine truth and power, as that it had various effects upon them. And for the further explication of these words, and therein of the description of the state of these supposed apostates, we may consider the ensuing observations, which declare the sense of the words, or what is contained in them.

There is a goodness and excellency in the Word of God, able to attract and affect the minds of men, who yet never arrive at sincere obedience to it.

There is an especial goodness in the Word of the promise concerning Jesus Christ, and the declaration of its accomplishment.

Lastly, it is added, [in non-Latin alphabet]; And the Powers of the world to come, [in non-Latin alphabet] are [in non-Latin alphabet]; the mighty great miraculous operations and works of the Holy Ghost. What they were and how they were wrought among these Hebrews, has been declared in our exposition on chap. 2:4, whither I shall refer the reader; and they are known from the Acts of the Apostles, where sundry instances of them are recorded. I have also proved on that chapter, that by the world to come, our Apostle in this Epistle intends the days of the Messiah, that being the usual name of it in the Church at that time, as the new world which God had promised to create. Therefore these powers of the world to come, were the gifts whereby those signs, wonders, and mighty works, were then wrought by the Holy Ghost, according as it was foretold by the Prophets, that they should be so. See Joel 2 compared with Acts 2. These the persons spoken of, are supposed to have tasted, for the particle [in non-Latin alphabet] refers to [in non-Latin alphabet] foregoing. Either they had been wrought in and by themselves, or by others in their sight, whereby they had an experience of the glorious and powerful working of the Holy Ghost in the confirmation of the Gospel. Yes, I do judge that themselves in their own persons were partakers of these powers in the gifts of tongues, and other miraculous operations, which was the highest aggravation possible of their apostasy, and that which peculiarly rendered their recovery impossible. For there is not in the Scripture an impossibility put upon the recovery of any, but such as peculiarly sin against the Holy Ghost; and although that guilt may be otherwise contracted, yet in none so signally as this of rejecting that truth which was confirmed by his mighty operations in them that rejected it, which could not be done without an ascription of his divine power to the Devil. Yet would I not fix on those extraordinary gifts exclusively to those that are ordinary. They also are of the powers of the world to come. So is every thing that belongs to the erection or preservation of the new world or the Kingdom of Christ. To the first setting up of a kingdom, great and mighty power is required; but being set up, the ordinary dispensation of power will preserve it; so is it in this matter. The extraordinary miraculous gifts of the Spirit were used in the erection of Christ's Kingdom, but it is continued by ordinary gifts, which therefore also belong to the powers of the world to come.

From the consideration of this description, in all the parts of it, we may understand what sort of persons it is, that is intended here by the Apostle. And it appears, yes, is evident,

1. That the persons here intended, are not true and sincere believers in the strict and proper sense of that name, at least they are not described here as such; so that from hence nothing can be concluded concerning them that are so, as to the possibility of their total and final apostasy. For (1) there is in their full and large description no mention of faith or believing, either expressly, or in terms equivalent. And in no other place in the Scripture are such intended, but they are mentioned by what belongs essentially to their state. And (2) there is not any thing ascribed to these persons, that is peculiar to them as such, or discriminative of them, as taken either from their especial relation to God in Christ, or any such property of their own, as is not communicable to others. For instance, they are not said to be called according to God's purpose, to be born again not of the will of man, nor of the will of flesh, but of God, not to be justified, or sanctified, or united to Christ, or to be the sons of God by adoption, nor have they any other characteristical note of true believers ascribed to them. (3) They are in the following verses compared to the ground, on which the rain often falls, and bears nothing but thorns and briars. But this is not so with true believers. For faith itself is an herb peculiar to the enclosed garden of Christ, and meet for him by whom we are dressed. (4) The Apostle afterwards discoursing of true believers, does in many particulars distinguish them from such as may be apostates, which is supposed of the persons here intended, as was before declared. For (1) he ascribes to them in general better things, and such as accompany salvation, ver. 9. (2) He ascribes a work and labor of love, as it is true faith alone which works by love, ver. 10, whereof he speaks not one word concerning these. (3) He asserts their preservation, (1) on the account of the righteousness and faithfulness of God, ver. 11; (2) of the immutability of his counsel concerning them, ver. 17, 18. In all these and sundry other instances does he put a difference between these apostates and true believers. And whereas the Apostle intends to declare the aggravation of their sin in falling away by the principal privileges whereof they were made partakers, here is not one word in name or thing of those which he expressly assigns to be the chief privileges of true believers (Romans 8:27, 28, 29, 30).

2. Our next enquiry is more particularly whom he does intend. And (1) They were such who not long before were converted from Judaism to Christianity, upon the evidence of the truth of its doctrine, and the miraculous operations wherewith its dispensation was accompanied. (2) He intends not the common sort of them, but such as had obtained especial privileges among them. For they had received extraordinary gifts of the Holy Ghost, as speaking with tongues or working miracles. And (3) They had found in themselves and other convincing evidences, that the Kingdom of God and the Messiah, which they called the world to come, was come to them, and had satisfaction in the glories of it. (4) Such persons as these, as they have a work of light on their minds, so according to the efficacy of their convictions may have such a change wrought upon their affections and in their conversation, as that they may be of great esteem among professors; and such these here intended might be. Now it must needs be some horrible frame of spirit, some malicious enmity against the truth and holiness of Christ and the Gospel, some violent love of sin and the world, that could turn off such persons as these from the faith, and blot out all that light and conviction of truth, which they had received. But the least grace is a better security for Heaven, than the greatest gifts and privileges whatever.

These are the persons concerning whom our Apostle discourses, and of whom it is supposed by him, that they may fall away. The especial nature of the sin here intended is afterwards declared in two instances or aggravating circumstances. This word expresses the respect it had to the state and condition of the sinners themselves; they fall away, do that whereby they do so. I think we have well expressed the word, if they shall fall away. Our old translations render it only, if they shall fall, which expressed not the sense of the word, and was liable to a sense not at all intended. For he does not say, if they shall fall into sin, this or that or any sin whatever that can be named, suppose the greatest sin imaginable, namely, the denial of Christ in the time of danger or persecution. This was that sin (as we intimated before) about which so many contests were raised of old, and so many canons were multiplied about the ordering of them who had contracted the guilt thereof. But one example well considered, had been a better guide for them than all their own arbitrary rules and imaginations: when Peter fell into this sin, and yet was renewed again to repentance, and that speedily. Therefore we may lay down this in the first place as to the sense of the words; there is no particular sin that any man may fall into occasionally through the power of temptation, that can cast the sinner under this commination, so that it should be impossible to renew him to repentance. It must therefore (secondly) be a course of sin or sinning that is intended. But there are various degrees herein also, yes there are divers kinds of such courses in sin. A man may so fall into a way of sin, as still to retain in his mind such a principle of light and conviction that may be suitable to his recovery. To exclude such from all hopes of repentance, is expressly contrary to (Ezekiel 18:21; Isaiah 55:7) and the whole sense of the Scripture. Therefore men after some conviction and reformation of life, may fall into corrupt and wicked courses and make a long abode or continuance in them. Examples hereof we have every day among us, although it may be none to parallel that of Manasseh; consider the nature of his education under his father Hezekiah, the greatness of his sins, the length of his continuance in them, with his following recovery, and he is a great instance in this case. While there is in such persons any seed of light or conviction of truth which is capable of an excitation or revival, so as to put forth its power and efficacy in their souls, they cannot be looked on to be in the condition intended, though their case be dangerous.

3. Our Apostle makes a distinction between [in non-Latin alphabet] and [in non-Latin alphabet] (Romans 11:11), between stumbling and falling, and would not allow that the unbelieving Jews of those days, were come so far as [in non-Latin alphabet], that is, to fall absolutely, [in non-Latin alphabet]. I say then have they stumbled, that they should fall? God forbid; that is, absolutely and irrecoverably. So therefore does that word signify in this place. And [in non-Latin alphabet] increases the signification, either as to perverseness in the manner of the fall, or as to violence in the fall itself.

From what has been discoursed it will appear, what falling away it is that the Apostle here intends.

(1) It is not a falling into this or that actual sin, be it of what nature it will, which may be, and yet not be a falling away.

(2) It is not a falling upon temptation or surprisal, for concerning such fallings we have rules of another kind given us in sundry places, and those exemplified in especial instances; but it is that which is premeditated, of deliberation and choice.

(3) It is not a falling by a relinquishment or renunciation of some though very material principles of Christian religion by error or seduction, as the Corinthians fell, in denying the resurrection of the dead, and the Galatians by denying justification by faith in Christ alone.

(4) It must consist in a total renunciation of all the constituent principles and doctrines of Christianity, from where it is denominated. Such was the sin of them who relinquished the Gospel to return to Judaism, as it was then stated, in opposition to it, and hatred of it. This it was, and not any kind of actual sins, that the Apostle manifestly discourses concerning.

(5) For the completing of this falling away according to the intention of the Apostle, it is required that this renunciation be avowed and professed; as, when a man forsakes the profession of the Gospel, and falls into Judaism or Mahometanism, or Gentilism, in persuasion and practice. For the Apostle discourses concerning faith and obedience as professed, and so therefore also of their contraries. And this avowment of a relinquishment of the Gospel has many provoking aggravations attending it. And yet whereas some men may in their hearts and minds utterly renounce the Gospel, but upon some outward secular considerations, either dare not or will not profess that inward renunciation, their falling away is complete and total in the sight of God; and all they do to cover their apostasy in an external compliance with Christian religion, is in the sight of God but a mocking of him, and the highest aggravation of their sin.

This is the falling away intended by the Apostle; a voluntary resolved relinquishment of, and apostasy from the Gospel, the faith, rule, and obedience thereof, which cannot be without casting the highest reproach and contumely imaginable upon the person of Christ himself, as is afterwards expressed.

Concerning these persons and their thus falling away, two things are to be considered in the Text. (1) What is affirmed of them. (2) The reason of that affirmation.

The first is, that it is impossible to renew them again to repentance. The thing intended is negative; to renew them again to repentance, this is denied of them; but the modification of that negation, turns the proposition into an affirmation; it is impossible so to do.

[in non-Latin alphabet]. The importance of the word is dubious; some think an absolute, and others a moral impossibility is intended thereby. This latter most fix upon, so that it is a matter rare, difficult, and seldom to be expected, that is intended, and not that which is absolutely impossible. Considerable reasons and instances are produced for either interpretation. But we must look farther into the meaning of it.

All future events depend on God, who alone does necessarily exist. Other things may be or may not be, as they respect him or his will. And so things that are future may be said to be impossible, or be so, either with respect to the nature of God, or his decrees, or his moral rule, order and law. Things are impossible with respect to the nature of God, either absolutely as being inconsistent with his being and essential properties; so it is impossible, that God should lie; or on some supposition, so it is impossible, that God should forgive sin without satisfaction, on the supposition of his law, and the sanction of it. In this sense the repentance of these apostates it may be is not impossible. I say, it may be; it may be there is nothing in it contrary to any essential properties of the nature of God, either directly or reductively. But I will not be positive herein. For the things ascribed to these apostates are such, namely, their crucifying the Son of God afresh, and putting him to open shame, as that I know not but that it may be contrary to the holiness and righteousness and glory of God, as the supreme ruler of the world, to have any more mercy on them than on the devils themselves, or those that are in Hell. But I will not assert this to be the meaning of the place.

Again, things possible in themselves, and with respect to the nature of God, are rendered impossible by God's decree and purpose: he has absolutely determined, that they shall never be. So it was impossible that Saul and his posterity should be preserved in the kingdom of Israel. It was not contrary to the nature of God, but God had decreed that so it should not be (1 Samuel 15:28, 29). But the decrees of God respecting persons in particular, and not qualifications in the first place, they cannot be here intended; because they are free acts of his will, not revealed neither in particular, nor by virtue of any general rule, as they are sovereign, making differences between persons in the same condition (Romans 9:11, 12). What is possible or impossible with respect to the nature of God, we may know in some good measure from the certain knowledge we may have of his being and essential properties. But what is so one way or other with respect to his decrees or purposes, which are sovereign free acts of his will, knows no man, not the angels in Heaven (Isaiah 40:13, 14; Romans 11:34).

Thirdly, things are possible or impossible with respect to the rule and order of all things that God has appointed. When in things of duty God has neither expressly commanded them, nor appointed means for the performance of them, then are we to look upon them as impossible, and then with respect to us they are so absolutely, and so to be esteemed. And this is the impossibility here principally intended. It is a thing that God has neither commanded us to endeavour, nor appointed means to attain it, nor promised to assist us in it. It is therefore that which we have no reason to look after, attempt or expect, as being not possible by any law, rule, or constitution of God.

The Apostle instructs us no farther in the nature of future events, but as our own duty is concerned in them. It is not for us either to look or hope, or pray for, or endeavour the renewal of such persons to repentance. God gives law to us in these things, not to himself. It may be possible with God for ought we know, if there be not a contradiction in it to any of the holy properties of his nature; only he will not have us to expect any such things from him, nor has he appointed any means for us to endeavour it. What he shall do, we ought thankfully to accept; but our own duty towards such persons is absolutely at an end. And indeed they put themselves wholly out of our reach.

That which is said to be thus impossible with respect to these persons, is [in non-Latin alphabet], to renew them again to repentance. [in non-Latin alphabet] in the New Testament with respect to God, signifies a gracious change of mind on Gospel principles and promises, leading the whole soul into conversion to God.

This is the beginning and entrance of our turning to God, without which, neither the will nor the affections will be engaged to him, nor is it possible for sinners to find acceptance with him.

It is impossible [in non-Latin alphabet], to renew. The construction of the word is defective, and must be supplied; [in non-Latin alphabet] may be added, to renew themselves; it is not possible they should do so, or [in non-Latin alphabet], that some should, that any should renew them, and this I judge to be intended. For the impossibility mentioned respects the duty and endeavours of others. In vain shall any attempt their recovery by the use of any means whatever. And we must enquire what it is to be renewed, and what it is to be renewed again.

Now our [in non-Latin alphabet], is the renovation of the image of God in our natures, whereby we are dedicated again to him. For as we had lost the image of God by sin, and were separated from him as things profane, this [in non-Latin alphabet] respects both the restoration of our nature, and the dedication of our persons to God. And it is twofold.

First, real and internal in regeneration and effectual sanctification. The washing of regeneration and the renewing of the Holy Ghost (Titus 3:5; 1 Thessalonians 5:23). But this is not that which is here intended. For this these apostates never had, and so cannot be said to be renewed again to it. For no man can be renewed again to that which he never had.

Secondly, it is outward in the profession and pledge of it. Therefore renovation in this sense consists in the solemn confession of faith and repentance by Jesus Christ, with the seal of baptism received thereon. For thus it was with all those who were converted to the Gospel. Upon their profession of repentance towards God, and faith in our Lord Jesus Christ, they received the baptismal pledge of an inward renovation, though really they were not partakers thereof. But this estate was their [in non-Latin alphabet], their renovation. From this state they fell totally, renouncing him who is the author of it, his grace which is the cause of it, and the ordinance which is the pledge thereof.

Hence it appears what it is, [in non-Latin alphabet], to renew them again. It is to bring them again into this state of profession by a second renovation, and a second baptism as a pledge thereof. This is determined impossible, and so unwarrantable for any to attempt. And for the most part such persons do openly fall into such blasphemies against, and engage (if they have power) into such persecution of the truth, as that they give themselves sufficient direction how others should behave themselves towards them. So the ancient Church was satisfied in the case of Julian. This is the sum concerning what is affirmed of these apostates, namely, that it is impossible to renew them to repentance, that is, so to act towards them as to bring them to that repentance whereby they may be enstated in their former condition.

Hence sundry things may be observed for the clearing the Apostle's design in this discourse. As,

(1) Here is nothing said concerning the acceptance or refusal of any upon repentance or the profession thereof after any sin, to be made by the Church, whose judgement is to be determined by other rules and circumstances. And this perfectly excludes the pretence of the Novatians from any countenance in these words. For whereas they would have drawn their warranty from hence for the utter exclusion from Church communion of all those who had denied the faith in times of persecution, although they expressed a repentance whose sincerity they could not evince; those only are intended, who neither do, nor can come to repentance itself, nor make a profession of it, with whom the Church had no more to do. It is not said, that men who ever thus fell away, shall not upon their repentance be admitted into their former state in the Church; but that such is the severity of God against them that he will not again give them repentance to life.

(2) Here is nothing that may be brought in bar against such as having fallen into any great sin, or any course in sinning, and that after light, convictions, and gifts received and exercised, who desire to repent of their sins and endeavour after sincerity therein. Yes, such a desire and endeavour exempts any one from the judgement here threatened.

There is therefore in it that which tends greatly to the encouragement of such sinners. For, whereas it is here declared concerning those who are thus rejected of God, that it is impossible to renew them, or to do any thing towards that which shall have a tendency to repentance; those who are not satisfied that they do yet savingly repent, but only are sincerely exercised how they may attain thereunto, have no concernment in this commination, but evidently have the door of mercy still opened to them. For it is shut against those who shall never endeavour to turn by repentance. And although persons so rejected of God, may fall under convictions of their sin attended with despair, which is to them a foresight of their future condition; yet as to the least attempt after repentance on the terms of the Gospel, they do never rise up to it. Therefore the impossibility intended of what sort soever it be, respects the severity of God, not in refusing or rejecting the greatest sinners which seek after and would be renewed to repentance, which is contrary to innumerable of his promises; but in the giving up such sinners as these are here mentioned, to that obdurateness and obstinacy in sinning, that blindness of mind, and hardness of heart, as that they neither can nor shall ever sincerely seek after repentance, nor may any means according to the mind of God be used to bring them thereunto. And the righteousness of the exercise of this severity is taken from the nature of this sin or what is contained in it, which the Apostle declares in the ensuing instances.