13. CHAPTER 12.

CHAPTER 12.

INFERENCES FROM THE FOREGOING DISCOURSES — THE PRESENT DANGER OF ALL SORTS OF PERSONS, IN THE PREVALENCY OF APOSTASY FROM THE TRUTH AND DECAYS IN THE PRACTICE OF EVANGELICAL HOLINESS. The final part of this discussion aims to provide cautionary advice to those who still remain steadfast or believe they remain steadfast in the face of the widespread departure from the gospel that we have examined thus far. Additionally, we will offer some guidance on how to prevent being affected by this apostasy.

We adopt this approach in line with the apostle’s example, who, after revealing the apostasy and subsequent downfall of the majority of the Jewish church, uses this as a cautionary lesson for others who currently profess the truth. He addresses the Gentile believers, saying, "You will say then, ’The branches were broken off so that I might be grafted in.’ That is true. They were broken off because of their unbelief, and you stand by your faith. So do not become proud, but fear. For if God did not spare the natural branches, neither will he spare you. Note then the kindness and severity of God: severity toward those who have fallen, but God’s kindness toward you, provided you continue in his kindness. Otherwise you too will be cut off" (Romans 11:19-22). On a similar note, in another passage, he says, "So, if you think you are standing firm, be careful that you don’t fall!" (1 Corinthians 10:12).

Many people tend to believe that the preservation of true religion in any place solely depends on the prudence and diligence of those entrusted with its external affairs. They view the interests of some and the responsibilities of others in managing human laws and institutions as sufficient and the only means to maintain it. Those who hold this view consider themselves personally unconcerned, except to align themselves with the masses and accept whatever fate awaits them. Such individuals may dismiss our cautions, as they perceive no relevance to their own confidence and fears. However, it is essential to recognize that the preservation of religious profession within the Christian community relies on the power of faith and devotion within individuals. It is the foundation upon which true religion can flourish and endure. Hence, we shall not engage with those who deem our guidance unnecessary or futile, for even the most skillful exercise of human wisdom cannot replace the stability that comes from divine wisdom. If the power of truth and holiness is not upheld in the hearts and lives of individuals, the profession of faith in churches or the mere pretense of it in nations (which are all that will remain) will neither be acceptable to God nor beneficial to the souls of humanity.

Some individuals consider themselves to be little concerned with these matters. While they cannot deny the existence of the defection from the gospel that has been lamented, they may acknowledge its pernicious nature for those who are caught up in it. They believe it is appropriate to warn others of its danger and provide guidance to avoid it. However, they perceive such warnings as necessary for others, not for themselves. They believe they do not face the same temptations or circumstances as those who have previously apostatized or are currently at risk. Furthermore, they assert their own unwavering resolution, stating that even if everyone were to forsake the gospel’s teachings and requirements, their steadfastness would remain unshaken.

However, I do not believe these perceptions are sufficient to render our warnings unnecessary. We do not have control over occasions and temptations, and our present freedom from them does not guarantee immunity from future assaults. Peter did not foresee his impending dangers and fears when he confidently declared his unwavering loyalty to his Master, yet he experienced them within a few short hours. Our spiritual adversaries are cunning, and we can sometimes be under the influence of temptation when we least expect it. It is beyond human reasoning to fully comprehend all the causes, means, and ways in which temptation can be effective and prevalent. If we ever consider ourselves immune from the hour of temptation, which tests all those who dwell in the world and affects many, leading them to become secure and indifferent to the means of our preservation, we are at the greatest risk of being ensnared by it.

Even the strongest resolutions are of no avail without earnest effort. The great apostle had thought and resolved not to deny or forsake Christ, and while this confidence did not betray him into his fall, it did not prevent it either. It was from his own experience that he later offered the holy advice that we should "give a reason for the hope that is within us with meekness and fear" (1 Peter 3:14-15) and "conduct ourselves in fear during our time as sojourners" (1 Peter 1:17). The highest levels of present confidence have often proven to be deceptive indicators of future stability. Therefore, the primary purpose of the following cautions is to prompt individuals to recognize the danger they face, so that they may not be caught off guard by the perilous security in which this rush grows.

Considering the widespread nature of this apostasy may be helpful for this purpose. Ignorance, profanity, worldliness, and a life of sensuality have become prevalent throughout Christendom. The prophet’s lament in Isaiah 1:4-6 is fitting for the present state of affairs: "Ah sinful nation, a people laden with iniquity, offspring of evildoers, children who deal corruptly! They have forsaken the LORD, they have despised the Holy One of Israel, they are utterly estranged. Why will you still be struck down? Why will you continue to rebel? The whole head is sick, and the whole heart faint. From the sole of the foot even to the head, there is no soundness in it, but bruises and sores and raw wounds." When we hear about individuals who have apostatized from a profession of holiness and turned to a sinful, worldly lifestyle or embraced pernicious errors, it should serve as a warning to examine and be vigilant about our own spiritual state. The apostle offers this counsel in 2 Timothy 2:17-19. So what should be our response when we witness nations, churches, and multitudes of people degenerating from the power of godliness they once professed? If we hear that one person in a city has been afflicted with a plague, we are not completely unaware of our own concern and danger, knowing how easily the infection can spread. But if the entire city is infected and thousands are falling victim to it each week, no one would be foolish enough to require much warning about the danger they are in. Should we not then be even more concerned for our immortal souls and their eternal condition than we are for these perishable bodies that only last a few days in this world, which, even if they escape one illness, can quickly succumb to another? This spiritual "plague," once confined to darkness, now rages as a destructive force even in broad daylight. Nations are depopulated by its influence, and cities are left desolate in terms of their connection to God and the gospel. Is it not high time for us to "be watchful" lest the infection reaches us as well, causing us to "fall away" and come short "of the grace of God," being "hardened by the deceitfulness of sin"?

Just as our bodies share the same natural composition and susceptibility to disease, being exposed to the same contagion, so do our souls and minds possess the same sinful inclinations and love for the world as those who have been infected, enticed, and led astray, eventually resulting in apostasy. Should we assume that we will always be easily preserved and remain unaffected by the very same temptations that have swept away multitudes before us? Are we inherently better than them or any of them? Do we possess a guarantee of preservation while neglecting the necessary ways, means, and diligence prescribed by the rule of faith? God presents to us not just one, but numerous examples of churches and nations, saying, "Go to those places where I once established my name and see what has become of them, and how I have dealt with them. Will you follow in their footsteps? Do you desire to become like them? Do not presume to say, ’We have Abraham as our father; we have the outward privileges and advantages that they lacked,’ for they also enjoyed the same until they forfeited them through their apostasy." Undoubtedly, the widespread prevalence of this evil signifies a danger that no wise person, no one concerned about their own salvation, can or should disregard.

Therefore, as it is always incumbent upon Christians, if ever, to be watchful, to stand guard, to put on the complete armor of God, to be vigilant about themselves, and to remain constant and diligent in utilizing all means, both public and private, for their preservation, the time to do so is now. Even if professors of faith remain unresponsive, unwilling to rouse themselves with the gifts and graces they have received, content in their complacency, and bold and confident in the ways of the world, I lament for them with a heart full of sorrow! For surely they will not be able to withstand the temptations that have come upon the earth to test all those who dwell therein. The outer court has long been trampled upon by the world, and we do not know when the enemies may roar within the very sanctuaries and erect their banners as signs of their conquest. The current state of this defection bears a dangerous aspect. Physicians say, "Nemo moritur in declinatione morbi" - "No man dies in the decline of his disease." When a public epidemic is in its waning or declining phase, the danger is considered largely over. However, while a disease is still growing and spreading its contagion, while the mortality rates increase each week, it is only the hardened and reckless individuals who become indifferent and numb to its common occurrence. The same can be said about the evil that is being lamented today. There is almost nothing in the world that all sensible people universally agree upon, except for the fact that the world is deteriorating day by day. Can anyone provide an example of a sin decreasing or diminishing in its prevalence or practice? On the contrary, we can all testify that certain sins have become even more boldly and confidently committed than in previous times or generations. What evidence do we have of spiritual revival amidst our decline? What concerted efforts are being made towards that goal, except by those who lack influence and means, who are unable to bring about any significant change? The world is deeply divided on matters of religion, engaging in fierce disputes and rivalries, each faction and denomination seeking to attract individuals away from others. The sole preoccupation of the Roman Catholic Church is to employ every possible tactic to draw people into their communion, subjecting their souls, consciences, and entire earthly and eternal interests to the authority of the pope. Others strive to the best of their abilities to hold on to what they have and rescue people from their deceptions. Despite having the advantage of truth on their side and often superior intellectual resources to defend their cause, they are visibly losing ground day by day. For every person who abandons the Roman Catholic influence, many more are added to it. The only explanation for this phenomenon is the increasing prevalence of apostasy, and this is just one manifestation of it. The efforts that would have formerly converted an entire city from Catholicism now prove insufficient to preserve even one individual. In the meantime, across various religious professions, people continue to disregard the pursuit of true godliness and obedience to the Gospel. While they argue over external forms, the essential power of genuine piety is neglected. Can we identify any instances in the world where holiness is making a recovery or where there are thriving initiatives to revive it? The reputation and essence of true faith are increasingly being held in contempt. Can you provide an example wherein this apostasy from the Gospel does not openly manifest itself - whether it be in atheism, Popery, hatred or mockery of the mysteries of evangelical truth, worldliness, profanity, vanity, sensuality of life, or the lack of love and fruitfulness among believers? Is there any aspect of this apostasy that is not progressing before our eyes? In such circumstances, is it a time for us to be complacent, careless, or negligent? Are we certain that this widespread infection will not find its way into our own dwellings? Have we not already experienced its attempts in some form or another? Can we not discern any decline in zeal or love among ourselves, any attachment to the world that is incongruous with our present state and calling, any neglect of our duties, any infrequency in experiencing God’s presence, any lack of spiritual vitality and delight in communion with Christ, or any detrimental growth of worldly wisdom and its accompanying vices? Have we not personally felt the assault of these evils? It is to be feared that those who fail to observe any such symptoms within themselves are afflicted with the spiritual ailment of Laodicea. And if we do not awaken and rouse ourselves to a level of diligence, care, and vigilance that exceeds the ordinary, it is to be feared that before long, the majority of professing Christians will find themselves in a state similar to the church of Sardis - having a reputation of being alive, but in reality, spiritually dead in the eyes of Christ. As this apostasy continues to progress, its ultimate outcome remains uncertain. God has the power to halt it at any time, as He has set limits that it cannot surpass according to His divine purposes. However, provoked by the ingratitude of a wicked world, it is unknown how long God will withhold the more powerful influences and extraordinary manifestations of His Word and Spirit that are necessary for the healing of nations. While I hope and pray for better things, I have no certain assurance that this apostasy will not grow to the extent that it engulfs all visible professions of faith. The entire world, at least in the parts I am familiar with, may once again become dominated by the papacy or be corrupted in their principles and profane in their lives, rendering their religious profession of little consequence. There are two things that I do know and believe: (1) the foundation of God stands secure, bearing the seal of His knowledge of those who are truly His own, His elect who fear Him and faithfully serve Him. They will be preserved from eternal perdition and from anything that necessarily leads to it; (2) God has appointed a time when He will not only put an end to this defection from the Gospel but execute His written and recorded vengeance upon the throne, power, and kingdom of the Antichristian apostasy. In one day, the plagues of Babylon will come upon her, and God will restore a pure language among the people, so that they may all worship Him with one accord. He will revive the beauty of worship and the glory of holiness on the earth. However, in the meantime, I cannot predict what may come to pass. Those who claim to have clearer insight into the future would do well to thoroughly examine the basis of their predictions, as many have been put to shame by their erroneous forecasts, declaring that the yoke of Babylon would be broken within a certain timeframe. This is all I can say for myself; I have no infallible assurance that the apostasy we are discussing will not, in some way or another, become universal and prevail against any open and visible profession of pure gospel worship and holiness. Even if this is not the case for others, it should serve as a warning to me personally, urging me to strive to be counted worthy to escape and stand before the Son of Man. I am certain that there is at least enough danger to warrant the consideration of all who are concerned about their eternal salvation. If things were to reach such a point, only a few, not many, would be preserved entirely. The majority would suffer some form of loss, and it is not an easy thing to be counted among the few in such a time. Can we believe that those who are careless in their devotion, lukewarm in their zeal, indifferent in their love, unproductive in good works, attached to the world and conformed to its ways, lacking in spiritual illumination, uncertain in their state, ineffectual in the world, and fearful of trials would be among that number? They are gravely mistaken if they find solace in such notions. Different principles, different ways, different courses, and different practices will be required of those who are to be hidden and safeguarded in that day. The prevalence of this defection in various ways should serve as a warning for us to be on guard. If it were limited to one particular form or employed a single method for its advancement, it might be easier to resist or avoid its evil and danger. However, as we have previously categorized it into three general aspects—doctrine, holiness, and worship of the gospel—we find that under each category there are numerous ways and means by which it is promoted. The infection of this plague can be contracted in countless ways, just as Hebrews 12:1 states. Some are infected in their workplaces or specific vocations, while others are affected by the societies in which they belong, both civil and ecclesiastical. Some are ensnared by the vanities and pleasures of the world, while others are enticed by its profits and advantages. Unbelief, the deceitfulness of sin, corrupt lusts and affections, spiritual sloth, and the cares and love of riches all stand ready to entertain and embrace any opportunity, advantage, or means by which this apostasy may find a place in people’s lives. Hebrews 3:12-13; Hebrews 12:15-17 provide further insight into this matter. Meanwhile, Satan works diligently through his subtle influence to corrupt our minds, poison our desires, and provide us with alluring or provoking objects (2 Corinthians 11:3; 1 Peter 5:8). In this state of affairs, for every public temptation in the world, there are just as many general ways and means by which this apostasy prevails. The temptations are countless, and therefore people fall into this evil in various ways and to varying degrees. Some are led astray by errors and damnable heresies, denying the Lord who purchased them. Others succumb to superstition and idolatry, while some hold contempt for the mysteries of the gospel and prioritize alternative forms of duty over evangelical obedience. Ambition and pride of life ensnare some, while others are enticed by the love of the world and neglect their spiritual and moral duties under a deceiving profession. Still, others allow their carnal wisdom and sensual lusts to consume their convictions and their efficacy. Uncertainty of mind can lead some to indifference regarding all things supernatural and divine, while vain-glory and the fear of being associated with the scorned society of the truly religious can lead others astray. Countless individuals are initiated into irrecoverable profaneness through the empty pageantry and spectacles of the age. There are many other ways, too numerous to mention, by which this evil is propagated and people fall under its power. Through these means, even the common air we breathe becomes infected (1 Corinthians 15:33). Everywhere we tread, there are snakes in the grass and scorpions under every stone. Snares are laid all around us, some of them adorned and presented in such an appealing manner that many loose professors have taken them up and wear them as ornaments. Those who manage to escape one evil often fall into others daily. In the face of so many dangers, how can they expect to escape if they neglect any duty or means of preservation that God has appointed and made useful for their protection?

It is important to consider that there is an apostasy that leads to irrecoverable, eternal ruin. This is what we have been discussing in this context, as previously explained. No one in this world can be considered unsavable according to the gospel, meaning that they cannot be deemed unavoidably destined for destruction by any known rule of God’s revealed will, unless they become apostates. There are different types and degrees of apostasy that may have various causes and effects, leading to different outcomes. Strong temptations, surprises, and negligence in guarding against the deceitfulness of sin can result in temporary denials of Christ and the gospel, lamentable deviations from the proper observance of His commands, and wandering into foolish opinions. However, individuals can be restored from all these and brought to salvation through repentance. There are remarkable instances of God’s grace and patience that exemplify this. Therefore, there is no reason for despair for those who are awakened in this world and have the opportunity to seek deliverance from any sin or destructive course of sinning. When a person is called to deal with God regarding their eternal well-being, they should not assume the role of the absolute judge of themselves. Such despair says, "I am in the place of God in this matter. There is no goodness, grace, or mercy for me unless I can comprehend it." God has counteracted this mindset through notable examples of the recovery of great apostates. However, as we have previously discussed, there is indeed an apostasy that is irrecoverable. God permits many examples of this in the world to instill awe not only in bold and presumptuous sinners but also in those who are careless and negligent. The apostle explicitly reminds the Hebrews of God’s severity against apostates in this passage and in Hebrews 10:26-27. In one instance, he highlights unprofitableness under the means of grace, and in the other, negligence in attending to the administration of gospel ordinances. Therefore, if anyone experiences the beginnings of decay and decline from the holiness and worship of the gospel, all of which have an inherent tendency toward irrecoverable apostasy, should they not be constantly vigilant over themselves, lest they exceed the boundaries of God’s patience and grace? Should we not be careful about every sin or neglect of duty that has the potential to lead to such a woeful outcome? The apostle reveals the end of apostasy in this passage to serve as a warning against its beginnings. For further assistance on this matter, readers may refer to our discussions on Hebrews 4:3. It is not an easy task to halt a course of backsliding once it has begun. In conclusion, I offer two directions for this purpose: (1) Beware of engaging in a course of any sin. Although not every sin immediately leads to final apostasy, persisting in any sin does. (2) Be cautious about approaching specific sins that have a particular inclination toward apostasy, as previously explained. Our final consideration revolves around the nature and guilt of this sin, wherever it may be found, along with God’s severity against it. We can view it in its totality, as described by the apostle in Hebrews 6:4-6. Based on our previous exposition of the passage, we can conclude that total apostasy from the gospel, once professed, is a greater and more heinous sin than the act of the Jews crucifying the Lord Christ during his earthly ministry. This has been sufficiently demonstrated in our explanation. It remains for us to briefly examine what factors contribute to such a total apostasy, further emphasizing the accuracy of the exposition and the necessity of the warnings provided. Although I will specifically address total apostasy from all profession, the following aspects can be found, to some degree, in all those who are guilty of the partial defection we have described. Thus, the following elements are always present in this grave offense:

(1.) The loss of all appreciation for any goodness or excellence in the gospel, its truth, or the state of its profession and worship. Every person who has earnestly professed the gospel, beyond mere pretense and custom, has experienced some kind of taste, relish, or sweetness in its teachings. They have "tasted of the good word of God and the powers of the world to come." Whether in the substance of the gospel itself, the manner of its proclamation, or the prescribed acts of worship, they have found something that has brought satisfaction to their minds and consciences. Just as a person walking in a pleasant garden in spring will catch the scent of flowers, even if they do not pluck any; or as one tasting well-seasoned food will savor its flavor, even if they lack the desire or appetite to eat it; or as a person walking in the sun will feel its warmth, similarly, those living under the preaching of the gospel and professing its doctrine will inevitably be affected by its excellence and goodness to some extent. However, in the case of total apostasy, this taste and relish are lost. This typically occurs through a love for sin and the pleasures of the world. When the soul becomes filled and consumed by these things, all its faculties grow numb to spiritual matters, unable to discern or appreciate any value in them. Instead, it despises and rejects them as contrary to what it has immersed itself in or surrendered to. This loss of taste and relish usually occurs as the initial stage of apostasy. Individuals who were once hopeful and promising in their faith suddenly find nothing in Christ or the gospel that delights or attracts them anymore. The prevalence of this phenomenon among those who once showed signs of faith is truly dreadful to contemplate.

(2.) Subsequently, there is a loss of all pervasive evidence and conviction regarding the truth of the gospel doctrine. All who profess the gospel are expected to possess this conviction, and those who profess it sincerely indeed have it. Otherwise, why would they make a profession of it if they did not assent to its truth based on conviction and evidence? We are not referring here to those whose profession is merely based on custom or upbringing. Rather, we are addressing those whose persuasion is grounded on valid reasons and evidences that effectively overcome temptations and objections. Apostates, however, lose this conviction in the next stage. The truth of the gospel remains unchanged, as do the arguments and evidences supporting it. However, these no longer have any impact or authority on their minds. They may not immediately denounce the gospel as a falsehood or a fabricated tale; instead, they may let the concepts of it lie dormant and neglected in their minds for a period, without giving them the attention that acknowledged truths of that nature deserve. They do not receive any influence from its authority. When individuals lose these convictions, they no longer assent to the truth of the gospel based on its proper evidence and become outright unbelievers. This will ultimately lead to a formal renunciation of the truth in its entirety. Once individuals reach this state of mind, they will reveal themselves through a lifestyle completely disregarding the precepts of Christ and through flippant, irreverent expressions concerning the Scriptures, which will flow freely from their hearts when given the opportunity. This progression toward total apostasy follows the preceding stages. Once individuals have lost all taste and relish for the goodness and excellence of the Word of God in their hearts and affections, they will not long maintain a prevailing conviction of its truth in their minds.

(3.) Consequently, there is a contempt for the things promised in the gospel. The promises of the gospel encompass the very essence of human blessedness and happiness, including peace of mind in this world and eternal felicity in the presence of God. These are things that humanity, in its essence, cannot despise unless it descends into atheistic brutishness. However, individuals can and often do despise and hold in contempt the manner and conditions in which these promises are presented and declared through the gospel. They reject and disdain the idea that eternal happiness and the enjoyment of God can only be attained through Jesus Christ. They reject the notion that the only way to attain present peace of mind and serenity is through faith in and obedience to Christ. This rejection naturally follows the loss of conviction mentioned earlier. When the evidence of the truth of the gospel is lost, the promises themselves are despised. Herein lies one of the most severe aggravations of this sin. While individuals inherently desire the substance of the promises contained in the gospel, as they represent their blessedness, they will, out of enmity towards Jesus Christ, reject and despise them, thereby depriving their souls of them for eternity. They would rather have no relationship with God than have it through Christ. This rejection of the promises of the gospel, considering them undesired or untrustworthy in their content or truthfulness, is an incredibly offensive sin. It casts the greatest reproach upon Jesus Christ, undermining both His truth and power, which even the Jews could not impugn when they took His life.

(4.) They choose alternative ways or means to replace Christ and the gospel for the ends they once sought through them. This was the case for those who turned to Judaism. They believed that they would find in the law and ceremonies what they could not find in the gospel. There are two types of individuals who do this: [1.] Those who retain their general aim of worshiping God, doing what is acceptable to Him in religion, and believing what is right about Him, but they reject the gospel as an insufficient and deceptive guide in these matters. This can be done either entirely, by those who apostatize to Judaism or Islam, or partially, by those who turn away from the purity, truth, spirituality, and mystery of the gospel to embrace forms of Christianity that deviate from its essence, such as Catholicism or similar practices. I do not intend to assign the entire guilt of this sin to the latter group, but I do emphasize that they bear a significant part in it, and without repentance, they will share in the punishment it deserves. This contemptuously undermines the truth and efficacy of Christ and the gospel, portraying them as inadequate and deceitful in fulfilling their intended purpose. It also implies that falsehood, diabolical inventions, or delusions are preferable to them, which is the gravest provocation to the glory of God. [2.] The latter group completely abandons the general aim of pleasing God and living for Him. Initially, they believed that this pursuit would bring them considerable satisfaction and used the gospel for that purpose. However, having fallen under the influence of the preceding degrees of apostasy and holding the gospel in contempt as incapable of providing satisfactory answers to their expectations, they now indulge in the lusts and pleasures of the world. They prefer these over all the promises of Christ and disdain all the threats issued against those who pursue them. Countless examples of such apostates can be found in the world.

(5.) In addition to the aforementioned factors, there is a perfect hatred and contempt towards those who remain steadfast in their adherence to and profession of the gospel. It has been observed that great apostates often become great persecutors, either through their words or actions, according to their power. Just as those who love Christ also love all who belong to Him, apostates who hate Him also hate all who belong to Him. Their hatred extends to the entire group, and they despise them for their adherence and trust in the very things that the apostates have abandoned. They consider them weak and foolish, relying on themselves, their reason, and their pride. They harbor revenge against them, viewing them as guilty of the most heinous villainy and desperate wickedness. Deep down, they know that believers have a future judgment awaiting them from their Lord, and this drives them to desire their complete eradication from the face of the earth. While those who crucified Christ in His physical person did so only once and could do no more, these apostates continue to persecute believers every day, as any harm done to His followers is regarded as harm done to Christ Himself: "Why do you persecute me?"

(6.) Individuals who reach this stage also develop a particular contempt for the Spirit of God and His entire work in the dispensation of the gospel. The promise of the Holy Spirit’s work is a distinct privilege and glory of the gospel. The Spirit is sent and given by Jesus Christ in a special manner after His exaltation. His entire purpose is to glorify and exalt Jesus Christ and make His mediation effective in the souls of people. The Spirit’s work in relation to Christ is vital to the life and essence of the gospel. Therefore, those who apostatize from the gospel harbor a unique enmity towards the Holy Spirit and His work. This enmity often manifests itself early on in the fatal backsliding of individuals. Once they "trample underfoot the Son of God" and consider "the blood of the covenant, by which they were sanctified, an unholy thing," as seen in the earlier instances, they will inevitably "insult the Spirit of grace" (Hebrews 10:29). The specific ways in which this is done will be further examined in that passage, if God permits and we have the opportunity. It is at this stage and degree that the sin of apostasy becomes formally unforgivable.

(7.) Finally, openly professing a detestation of the gospel, as far as it aligns with their worldly interests and advantages, completes the soul-ruining sin of apostasy. They may live in times and places where openly renouncing Christ would be detrimental to their worldly pursuits. However, when the only restraint from openly declaring their renunciation is their secular disadvantage, their mindset is considered a full profession of apostasy. In light of all these factors, along with potentially other contributing elements, I will conclude two things regarding the sin of apostasy: (1) It is a far greater sin than that committed by the majority of Jews who crucified Jesus Christ in His earthly ministry, as previously asserted. (2) It is inconsistent with the holiness, righteousness, honor, and faithfulness of God to restore individuals who are fully and openly guilty of apostasy to repentance. Repentance may be granted to them in Hell with no disadvantage to the glory of God. When individuals obstinately reject the only remedy and provision that God has provided for sinners, despite having experienced some conviction of its truth and excellence, and in doing so show contempt towards the entire Triune God and each person’s unique role in the dispensation and application of grace, God, out of His faithfulness and holiness, cannot and will not extend further mercy to such presumptuous sinners. While He may endure them for a time in this world without visible signs of His wrath, it is solely as "vessels of wrath fitted for destruction" and as those whose damnation is not delayed. These warnings should suffice to alert individuals to the danger of this evil. They serve as calls from heaven to consider these matters, unless one is hardened by the deceitfulness of sin. The judgments of God impending over or already inflicted upon a wicked and apostatizing world further emphasize the need to ponder these warnings.

Now, although most people seem to be secure enough and unaffected by considering matters of this nature, there are some who may, due to their own misunderstandings, become discouraged and hindered in their pursuit of obedience. Therefore, I will take a moment to address and alleviate the objections that these individuals raise, which are the source of their discouragement. I will provide some guidance tailored to their particular situation.

Firstly, some individuals may believe that they are implicated in the described backsliding and apostasy, leading them to fear that the threatening mentioned in the text applies to them as well. They may feel that they are judicially condemned to impenitency, as they had previously achieved a higher level of holiness, readiness, consistency, and constancy in their obedience than they currently maintain. They have sadly and drastically deviated from a better state, experiencing spiritual deadness, fruitlessness, neglect of duties, and possibly even engaging in sinful behavior for an extended period of time. Consequently, they fear that since they are aware of having forsaken and distanced themselves from God, He will completely abandon them, leaving them trapped in impenitency.

Answer: As this situation often occurs, it is also often addressed. Therefore, I will not dwell on it extensively, but only in relation to our current purpose and discussion. Here’s what I have to say:

It is important to acknowledge that all such instances of backsliding are not only sinful but also dangerous in terms of their outcome. Those who find themselves under their influence or have been overtaken by them should not only consider the guilt of the specific sins committed and duties neglected but primarily reflect on the overall state of their souls and the risk of being "hardened through the deceitfulness of sin." In such a state, no one can have any spiritual assurance or security that they will not fall completely and ultimately from God. Any belief to the contrary is a deceptive presumption that will only contribute to their apostasy and ruin. There is no truthful word or promise from God that guarantees His love and favor while one remains in such a condition. Therefore, it is undoubtedly the duty of anyone who is aware of any such wrongdoing in their heart or actions to diligently address it, considering the eternal well-being of their soul.

It is possible for individuals to experience a decline, a falling away from the level of holiness and obedience they had previously attained, and this may occur for a prolonged period, perhaps due to a specific sin. However, this does not automatically place them under the absolute power of the threatening mentioned in the text. The necessary circumstances and aggravations of sin have been explained in the previous discussion. It can be considered a safe general principle that anyone who is spiritually aware of their backsliding is undoubtedly in a recoverable condition. Some individuals may be recoverable even if they are not yet aware of it, as long as they are capable of being made aware through convictions. No one is beyond the hope of salvation until they are beyond the possibility of repentance, and no one is beyond the possibility of repentance until they have become completely hardened against all gospel convictions. Therefore, there is such a thing as recoverable backsliding. Here are a few reasons why: (1) Christ calls people to such a recovery, demonstrating His approval and willingness to assist those who sincerely devote themselves to their duty (Revelation 2:5; Revelation 3:1-3). (2) God has promised to heal and restore such backslidings in believers (Hosea 14:4). With these assurances, there should be sufficient encouragement for individuals to strive for their own recovery. Those who resist making such efforts are likely driven by either unbelief or a love for sin. Therefore, it is important to take action and seek restoration.

If individuals have experienced a decline in their pursuit of holiness and obedience, but it did not stem from a dislike of Christ and the gospel, and they have not deliberately chosen another path of duty or sin in place of Christ, then there is a great necessity and encouragement for them to diligently seek a blessed recovery. Even if their decline has been caused by the power of temptations and the deceitfulness of sin, combined with their own sloth and negligence, which is the worst-case scenario in this situation, if they resolve in their hearts to return to their former commitment to Christ, recognizing that it was better for them then, the Lord Christ calls them to do so, and He is ready to receive them upon their return, as evidenced in the promises of the gospel. However, these individuals must remember that the command to return is urgent, just as it was for Lot when he was instructed to flee from Sodom. They must not hesitate or delay. It is a matter of their souls, and the present moment, in which they are being warned, is the only opportune time for their escape. If anyone lingers, as Lot did, the Lord will lay hold of them and bring them forth by the power of His grace for their deliverance. The specific ways and duties these individuals need to undertake, as well as the means they are to employ, are not the focus of our current discussion. My intention is simply to demonstrate that those who express such concerns should not be discouraged by this context and its exposition from seeking a recovery, in which they will find acceptance with God.

Secondly, it may be argued that the ultimate outcome is the same whether we fall from gospel holiness or never attain it in the first place. Some may claim, "This is our situation. Despite our previous perceptions of ourselves and others’ opinions of us based on our profession, we now realize through experience that we have not achieved the level of holiness required by the gospel." They assert that their corruptions, perhaps specific ones, are too strong for their convictions. Despite believing they had overcome these corruptions, they have repeatedly succumbed to them. They find that the power of certain sinful desires has become so ingrained in them that they continually fall under its control. Consequently, they may have lost much of their awareness of the guilt associated with these sins and their ability to resist them. It must be acknowledged that this condition is spiritually perilous and, if not delivered from, may lead to total apostasy. To address this situation properly, we should note the following:

There are three degrees of sin’s power and dominance, and it is crucial to determine under which degree those who voice this complaint find themselves. The first degree is mentioned in Romans 7:23, where the apostle Paul declares:

"I see a law in my members warring against the law of my mind, and bringing me into captivity to the law of sin." In this condition of being captive to sin, there are two important considerations: The will, in its desires and inclinations, remains steadfastly opposed to the power and influence of sin. Even in its dominance, the will experiences hardship and recognizes its captivity. This captivity to the law of sin does not extend to the outward commission of sin, but rather encompasses the internal struggle within the mind and affections regarding sin. No person in this world is completely free from this condition; to some extent, everyone grapples with it, just as the apostle Paul did. He groaned for deliverance from it (Romans 7:24).

There is another degree of sin’s prevalence described in Romans 6:16; Romans 6:19 : "Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness?" This refers to a state where individuals willingly give themselves up to the service of sin, disregarding any checks from conscience or understanding. However, we are not presently discussing those who willingly serve sin without resistance.

Between these two degrees, there is a middle ground, described in 2 Peter 2:19. People in this state can be considered "servants of corruption" since they are overcome by it and brought into bondage. They are not willing servants of sin who submit without any struggle or conflict. On the other hand, they surpass those who complain of being captives to the law of sin since they are explicitly referred to as "servants of corruption," which is not the case for the others. These individuals, therefore, appear to be those who, despite their convictions and efforts, are still under the power of a prevailing and habitual lust, leading them to engage in repeated acts of sin.

If this is the condition that is being complained of, it must be acknowledged as a state of significant hazard and danger. Those who are not deeply aware of this are likened to someone lying in the midst of the sea or atop a mast, as described in Proverbs 23:29-35 in reference to those who indulge in excessive wine. Therefore, unless a remedy is found in this situation, it will deprive individuals of, or prevent them from attaining, any assured participation in gospel holiness. At this point, I must refrain from discussing the nature and means of mortifying sin in general. I have already addressed this in other discussions, providing the best guidance and advice I am capable of offering. I would direct those concerned to seek guidance and counsel from capable spiritual guides where available. It is worth noting that such actions have sometimes shattered, defeated, and dispersed sin’s forces in the soul, where individuals, relying on their own wisdom and strength, were unable to contend with it. This seeking of guidance is an ordained means of God’s provision for this purpose, as stated in James 5:16 : "Confess your faults one to another," etc. It is important to recognize that the misuse of this divine ordinance by Satan, by turning it into a mandatory confession of all sins to a priest with the power of absolution, has led to numerous evils and proved to be a destructive mechanism, hindering individuals from receiving the intended benefits of this practice. Therefore, if anyone has experienced sin being and continuing to be too powerful for them, and they find themselves in a state where the wise saying "Woe to him who is alone" applies, let them seek advice from those who have the knowledge and ability to speak a timely word to the weary and faint-hearted. They will find relief in doing so. God will reveal the hidden evils of this kind that individuals try to conceal to their own detriment, and He will expose festering wounds that individuals may attempt to cover up, which, if left unattended, can lead to further decay and harm.

Secondly, the desired outcome will never be achieved without exerting violence against ourselves when it comes to occasions of sin, especially concerning the specific corruption that is assumed to be prevalent. In this case, when known situations arise that could provoke or enable the complained-about evil to manifest, we must not entertain any deliberations, inclinations, or compromises. Instead, we must act with force and promptly execute the resolutions we have made, without engaging in any debate or discussion. This is the condition in which we must heed our Savior’s advice, as mentioned in Matthew 5:29-30, about "plucking out a right eye" and "cutting off a right hand," which metaphorically signifies the need to forcefully suppress our affections and desires. This aligns with the counsel given in Proverbs 4:14-15 : "Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it, and pass away." The repetition of these expressions emphasizes the necessity of acting with resolute determination and holy violence in this particular obedience. There are three aspects to this holy violence concerning occasions that may lead to the dominance of a particular corruption: The mind must reject the initial solicitations of these occasions. When circumstances arise or are occurring in a person’s life where their lust or sinful inclination typically manifests itself, these temptations will present themselves and appear enticing, as mentioned in Psalms 50:18 and Proverbs 23:31. Various thoughts and justifications may arise in the mind to make the occasion seem necessary or at least not dangerous. However, if these insinuations are not immediately and firmly rejected without any hesitation or delay, the soul will likely become entangled and overcome once again.

Expressing a firm rejection of any reservations or compromises, even if the occasion is tempting, so that the mind refuses to entertain them under any pretext. Such reservations may arise, suggesting that although a person may indulge in their present inclinations to a certain extent, they will stop or avoid what those actions may lead to. However, when the mind is fully aware of the deceitfulness of the heart in this matter, it will recognize its own foolishness in entertaining false promises or reservations, and vehemently reject any such thoughts.

Making practical changes, such as avoiding the place itself, social settings, or company where such occasions are presented, while exerting a determined effort to control one’s affections. This aligns with the emphasis and exhortation in the aforementioned passage from Proverbs 4:14-15.

These practices of holy violence are necessary for individuals who desire to be freed from the power of a persistently prevailing corruption. Those who do not consider their deliverance worth such vigilance and care will continue to live under the dominion of sin.

Thirdly, maintaining constancy in private prayer as a means of combating the power of such corruption. This is the only way for a person to address God concerning this evil, as certain thoughts, circumstances, and pleas are not suitable for sharing with others. It is often found that consistent, fervent, and faithful private prayer is like Moses and Amalek. When Moses’ hands were lifted up, Israel prevailed, but when they were lowered, Amalek gained the upper hand. If a person engages in dedicated prayer to oppose a specific sin or corruption, regardless of their own resolutions or confidence in their own intentions, as their constancy or fervency in that duty weakens or wavers, the power of sin within them strengthens and will successfully tempt them on the next occasion. The most meticulous efforts, wisdom, or abilities will not bring about deliverance in this case without a conscientious commitment to and fulfillment of this duty.

There are many other similar things that could be discussed, but I must not deviate too far from my main purpose. I thought it necessary to offer these points as guidance for those who may be hindered in their pursuit of "perfect holiness in the fear of God."

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