01.5. Spiritual Decline and Recovery

Chapter 5 SPIRITUAL DECLINE AND RECOVERY. For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God and the powers of the world to come, if they shall fall away to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame." - Hebrews 5:4-6.

These, my brethren, are well known and important words, of which I would speak on the present occasion. And who is there among you, that is not aware of the reason why they are so well known, and of their deep importance?

Many of you are, no doubt, curious to learn how the passage before us will be now treated. But you are greatly mistaken, my brethren, if you imagine that I have selected this text, for the purpose of displaying my skill and wisdom. No; for that would very ill accord with my present design, and justly expose me to censure. Nor let any one suppose, that it is my intention to afford new matter for speculation at home, or that I mean to pamper the lust of disputation and controversy, and pour oil into the fire of party disquisition. The former is indeed superfluous; for so much of nice distinction and refinement, so many vain and fruitless inquiries every where abound, that here and there the realities of life seem to be almost overlooked and forgotten. And as to the latter, there is no need that the fire of conflicting opinions should burn still brighter among us, rather than smolder beneath its expiring ashes. And how could I, by fanning such a flame, forward the cause of truth, or remain consistent with myself, or with the sentiments which I have recently advanced on unity? No, no; my design is far otherwise. For since this portion of Scripture, as well as every other, is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works ― (2 Timothy 3:16-17) ― And since it appears to me especially suitable for a day such as this, when many weary and heavy laden souls, oppressed under a sense of sin; many sons and daughters, who in a state of spiritual declension, having erred and strayed like lost sheep, stand apart, and deem themselves guilty of covenant breaking, and would gladly, if it might be, renew their covenant with God ― I have, therefore, selected the words before us, looking upwards in hope that the Lord may enable me, by his grace, to speak a word in season to him that is weary. O may it appear that not I only have chosen this passage; but that He, in whose name I speak, has appointed it for our present consideration, and will bless it to the edification of many.

There are three points in this passage of Scripture which demand our attention.

1. The persons who are spoken of.

2. The fall of which they are susceptible.

3. The warning which is given them.

1. THE PERSONS OF WHOM THE APOSTLE SPEAKS. Are they the children of God or not? ― A most important inquiry, and one which has caused many a head to throb, many a heart to ache!

There are some, as you are aware, who suppose St. Paul to refer, in this passage, not to such as have been born of the Spirit; but to persons who have possessed what has been termed a temporary faith ― to men in whose emotions, expressions, and desires there appears to have been a kind of change, but who have not been really renewed and converted, and are, therefore, to be regarded as of the number of " those that are without." This interpretation is far fetched, and evidently arises from an over anxiety to uphold, by our text, one of the most consolatory and precious doctrines of our holy faith; namely, the doctrine of free grace and final perseverance. But whether such anxious solicitude be well founded or not, it is in no case right, nor in accordance with the truth, for men to accommodate the word of God to their own peculiar systems, and wrest and pervert it after their own pleasure. This cannot be called, to " tremble at God’s word.’’ (Isaiah 66:2) The word may bear rule and our systems be in subjection, but not the reverse.

St, Paul speaks of the children of God. Of the children of God? you exclaim; and can they fall from grace, can they perish out of the right way, can they in the end be lost? Have patience, brethren; do not forestall that which in due course will come before you. Every part of our subject shall receive its distinct and separate investigation. I will first of all prove to you, that St. Paul does speak of the children of God.

You will observe, that the Apostle describes the persons he has in view by various characteristics, which plainly indicate that they are partakers of spiritual life. We will consider these marks in due order. And do you, my Christian brethren, as we proceed in the inquiry, institute a close and searching self-examination, and see whether you do not discover in yourselves these signs and seals of the true Israel. The first part of the description which the apostle gives of the persons to whom he refers is, that they were once enlightened. Light is conveyed by various means in the natural world, as by the reflected brightness of the moon, the brilliant ray of the sun, the burning of a torch or taper. And so it is also in spiritual things.

There are some who understand all mysteries and all knowledge; and attract the attention of their fellowmen and command their admiration, but their acquirements have been made by human instrumentality, or by the exertion of their natural powers. Their light is not immediately from heaven. It is the light of the moon, which neither warms nor fructifies, which neither restores the dead to life, nor makes the withered shrub again to flourish. A man may be thus enlightened and yet as far from the kingdom of God and his righteousnesses, as the poor benighted heathen.

There are others who appear to be in a somewhat better state. They possess light, accompanied by a certain degree of warmth. These are susceptible and easily excited souls, who, when they speak of Christ and His salvation, and the riches of his grace, or when they hear them described or discoursed of, are conscious of certain pleasing mental sensations and emotions, and also under such circumstances are penetrated by the thought, that these things must indeed be realities, and perhaps even give honour to the gospel, and so partake, in some degree, of the stream of living water, which flows through the church of God; but shortly their position being altered, and the influence which is made to bear upon them being different, their feelings and affections are changed with their new position, and " their goodness, like the morning cloud and early dew, soon passes away." " The cares of this world, and the deceitfulness of riches, and the lust of other things, choke the word, and it becometh unfruitful," or " persecution and affliction arising, because of the word, by and by they are offended."

These are the foolish virgins who have no oil in their vessels with their lamps. The source of their light is soon exhausted, and they are again enveloped in darkness. Neither these, nor the others mentioned above, are, in the language of Scripture, said to be enlightened; for this description belongs only to those who have received their light, not by secondary or more remote means of communication, as from the moon, which conveys but a reflected brightness, or the flame of an expiring lamp; but they are enlightened by the immediate rays of the " Sun of Righteousness, which arises upon them with healing in his wings," which " shines into their heart, and gives them the light of the knowledge of the glory of God, in the face of Christ Jesus." They hear the cry, " Awake thou that sleepest, and arise from the dead, and Christ shall give thee light." They hear and obey. " Once they were darkness, but now are they light in the Lord," even to the inmost recesses of their souls. They not only see their misery, but also feel it, and like Saul, on his way to Damascus, are stricken to the ground. When so enlightened, we are no longer satisfied with theory and speculation, but our knowledge is intimately connected with the life and practice, and our tongue is loosened. From the depth of our souls, the cry bursts forth, " What shall I do to be saved? " The Saviour is not only known, but also loved and revered. ’ To us who believe, he is precious," and we long to experience more and more of his quickening power. A thorough and entire change has taken place. The heart and life testify the reality of our religion. The fruits of righteousness are brought forth to the praise and glory of God. The work of the Spirit of God is apparent. " Old things are passed away, and behold, all things have become new." Here assuredly a work of grace is manifest. And what is the second mark by which the individuals referred to in the text are distinguished? They have tasted of the heavenly gift. There is also another characteristic of the people of God. It is that of which our Lord spoke to the woman of Samaria, " If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldst have asked of him, and he would have given thee living water: " (John 4:10.) It is that for which St. Paul gave thanks in writing to the Corinthians; " Thanks be unto God for his unspeakable gift." (2 Corinthians 9:15.) Christ himself is the heavenly-gift. And can this gift be "tasted,’’ that is, partaken of, as " the bread of God, which cometh down from heaven, and giveth life unto the world; " be received by faith in his name, and with the delight of a pardoned sinner; be enjoyed as his own, and yet the man be not a partaker of saving grace? (Acts 3:16.) No, no; this description belongs not to the natural man. I do not say, that we may not know something of Christ, that we may not make a flaming profession, with no small degree of self-satisfaction, that we may not be moved by some of the gracious acts of the Lord, and feel a species of pleasure in the contemplation of the glories of his Person ― I do not say, that this may not take place without our being in reality the children of God, partakers of a new and divine nature. But, to receive the whole gift of Christ himself, in all his offices, as the Atonement, the Saviour of the lost; to enjoy Him in the soul with lively confidence as the Saviour from death, as the bread of life ― this, brethren, is the experience of God’s dear children, for it manifests a sense of need, hungering and thirsting after righteousness, and many other things which undoubtedly belong to such as have tasted and seen that the Lord is gracious, and who know the blessedness of those that trust in Him. The persons under consideration are further described as having been made partakers of the Holy Ghost, an expression, I conceive, which admits of no doubt as to its import. For, observe, the apostle does not say that the Spirit has knocked at the door of their hearts, soliciting admittance, but he expressly declares that they were made partakers of the Holy Ghost. The Spirit of God dwells within them. He enlightens their understandings, elevates their affections, and rules in their hearts. He is their teacher and comforter, which the world cannot receive, because it seeth him not, neither knoweth him. He moves them to prayer, and makes intercession within them with groanings which cannot be uttered. He lifts up their souls to the high praises of their God. He carries on the conflict within them against the flesh, with its affections and lusts, which they are thus enabled to mortify. He makes them more than conquerors over every enemy, through him that hath loved them. In one word, he glorifies the Saviour, taking of the things of Jesus, and showing them unto his people, sanctifying and sealing them unto the day of redemption, and making them meet for the kingdom of heaven. Thus have they been made partakers of the Holy Ghost. They have drank into one and the same Spirit, who carries on a work of grace within them, by which God is glorified. This is the meaning of St. Paul; who then can doubt that he referred to such as are really the people of God? And that we may know for a certainty that he speaks of those who have received the Holy Ghost as the means and pledge of their salvation, and the earnest of their inheritance, he further adds, and have tasted the good word of God. They know by their own experience that the word of God is good, that, under all the varying circumstances of life, it is near us, to counsel, and direct, to administer its friendly aid, whether of light or consolation. They can say with David, " How sweet are thy words unto my taste, yea, sweeter than honey to my mouth." (Psalms 119:103.) And again, "The law of thy mouth is better unto me than thousands of gold and silver." (Psalms 119:72.) To taste the good word of God can be the portion only of those that have fellowship with the Holy Ghost, who inspired the word, and applies it to the hearts and consciences of believers ― who unfolds its hidden meaning, and makes it effectual, " for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works." (2 Timothy 3:16-17.) They who taste the good word of God must assuredly belong to His family. And now we come to their last distinguishing characteristic. They have tasted " the powers of the world to come.’ And here, brethren, you may give full scope to your imagination. Think of the abundant effusions of grace from on high, by which the child of God is enabled to overcome this world, and the prince thereof; think of the lively foretaste of everlasting joys, and a transporting anticipation of heavenly blessedness; think of the vision of the things that shall be hereafter, the second advent of the Son of God, in power and majesty unspeakable; think of the assured expectation, the animating hope, the joyous realization of the believer, to be ever with the Lord; think of the victory, the exultation, the triumph, the everlasting jubilee, when death, and hell, and sin, and every enemy, shall be put under our feet, and sorrow and sighing, and all the evils of mortality, shall flee away; think of these things, and of whatever else of glory and of beauty the most lively imagination can possibly portray; and all ― all will fall infinitely short of that which is conveyed by the expression of the apostle, " to taste of the powers of the world to come." And need I inquire whether they are the children of God, or not, to whom these things belong?

O that every one of you, brethren, could trace these marks of the true believer in yourselves. We should not hesitate a moment longer to pronounce you " the blessed of the Lord, who made heaven and earth." We should stand upon the mountain with him " which heard the words of God, which saw the vision of the Almighty, " and should take up his parable and say, " How goodly are thy tents, Jacob, and thy tabernacles, Israel. As the valleys are they spread forth, as gardens by the river’s side, as the trees of lign-aloes, which the Lord hath planted, and as cedar-trees beside the waters. Blessed is he that blesseth thee, and cursed is he that curseth thee." (Numbers 24:5-9.) 2. THE FALLING AWAY OF WHICH THE CHILDREN OF GOD ARE SUSCEPTIBLE

St. Paul speaks of the children of God, and not, indeed, of mere novices and babes in spiritual things, but of those who have made considerable progress in the way to heaven; and he refers to the fall, of which they are susceptible; " if they shall fall away." Fall away? Yes, brethren, that is what he says, and nothing else. And who is there that ought not carefully and earnestly to lay it to heart? For here yawns an abyss beneath our feet, which threatens to swallow up two of the most cherished tenets of our holy faith, and with them our dearest comforts; yea, the whole of our rest and peace ― I mean the doctrines of free and unmerited grace and favour, and of our perfect safety under the protection of Jehovah; so that we " shall never perish, neither shall any man pluck us out of his hands." (John 10:28) For, in truth, the thought that our salvation is entirely dependent on our own power, is the grave of peace, and the source of never-ending anxiety. But is it really said that we may fall away? Has not the word some other signification? No, dear brethren; none whatever. Nor does it alter the case that St. Paul, instead of expressly stating, in so many words, the possibility of such an event, only supposes it, " if they shall fall away," as though he would intimate, this, indeed, never can fee. He has no such intention. His meaning is obvious; that the falling away of the children of God is possible. It is not, indeed, of frequent occurrence, but it may take place.

Yet every fall is not a falling away ― a forgetfulness of Christ, and turning away from following him. For the word of God makes a distinction between a fall and falling away. Of the former, occasioned by the weakness and infirmity of our nature, we read in Proverbs, "For a just man falleth seven times, and riseth up again." (Proverbs 24:16) Of this, which is frequently the means of great and special benefits to our souls, the apostle does not speak. In this matter let us judge no man, for he is judged of the Lord. (Colossians 2:16) And " who art thou that judgeth another man’s servant? To his own master he standeth or falleth. Yea, he shall he holden up; for God is able to make him stand." (Romans 14:4) It is not, however, with the fall of the children of God that we have now to do, but with their falling away; and our subject demands a close and patient investigation.

Let me refer you to Galatians 5:4. The persons whom the apostle addresses he characterizes as really awakened, as truly converted unto God, as having run well in the path of righteousness, and enjoyed the liberty wherewith Christ had made them free; and yet he tells them that Christ is become of no effect unto them; that they are fallen from grace. From grace, you will observe, is his expression, not out of a state of grace. And I would remark, by the way, that this latter expression, or any thing equivalent to it, I have never found in the word of God. In what, then, consisted the falling away of these Galatians? It was in this, my brethren, as you will perceive by the context, that they had departed from a state of Gospel liberty, and become entangled again with the yoke of the Law. They no longer regarded themselves as mere recipients of grace, which wrought in them mightily, but imagined that they were themselves possessed of power, of which they had only to make use; rejecting the thought that they were but poor sinners, who must be saved only through the merits and righteousness of another, they supposed they could attain life by their own good works and deservings. They had lost the lively sense of their weakness and unprofitalbleness, and instead of abiding under the cross, and living on grace and mercy, they had adopted the miserable expedient of being their own saviors, and asking in their own name, whilst they rejected the name and the advocacy of the only Mediator between God and man, the man Christ Jesus: and instead of being judged and condemned in their own consciences, on account of their sins, and resorting with earnest importunity to a throne of grace, and fountain of mercy, that they might wash their robes, and make them white in the blood of the Lamb, they sought to heal their infirmities, and by legal observances to set up a righteousness of their own, and to establish a claim upon God by some fancied worthiness which their own hearts devised, and their own hands effected. So that St. Paul felt constrained to say to them, " O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth crucified among you? This only would I learn of you, received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? Having begun in the Spirit, are ye now made perfect by the flesh? Have ye suffered so many things in vain, if it be yet in vain?" (Galatians 3:1-4.) " Ye did run well; who did hinder you that ye should not obey the truth? This persuasion cometh not of him that calleth you." (Galatians 5:7-8.) This was a falling away ― a falling from grace ― a departure from the path of the child of God, to walk in that of the self-righteous natural man. It was a renunciation of Christ; a silent, but not the less significant declaration, that they needed Him not; that they would not have Him to rule over them. This was a treading under foot the Son of God, and counting the blood of the covenant, wherewith they were sanctified, an unholy thing, and doing despite unto the Spirit of Grace. (Hebrews 10:29.) And, therefore, St. Paul justly charges them, in my text, with crucifying to themselves the Son of God afresh, and putting him to an open shame. See here, my brethren, the falling away of the true Christian, and such, alas! as is sometimes to be seen in our own days. But there is a falling away which is still worse than this, not merely from grace to the law, but from God to idols: from the kingdom of heaven to the world, and from the path of the Spirit and of light to that of the flesh and darkness. It is scarcely to be believed, and yet we have manifest proof of its reality.

You think, perhaps, that I allude to David at a certain period of his life. No, brethren: David’s was a fall, not a falling away. But look at Solomon, that beloved servant of God, and accompany him through his whole course of life; an impression of dread and alarm must necessarily come over you. Behold the glowing writer of the Canticles, the master of wisdom in proverbs, the man full of faith and zeal ― O, how greatly has he fallen ! His queens and concubines have enslaved and perverted his heart, and he bows down before the idols of the surrounding nations. He forsakes the Lord, and worships Ashtoreth, the goddess of the Zidonians, and Chemosh, the god of the Moabites, and Milcom, the god of the children of Ammon. (1 Kings 11:33.) He does that which is evil in the sight of the Lord, and builds idol-temples and altars, and goes with his wives to the high places to bum incense and offer sacrifices to Moloch. Twice did the Lord appear unto him, commanding him not to walk after other gods, but he regarded not the voice of warning; so that at length the Lord came against him with the lightning of his displeasure, and with a louder and more alarming call. And alas! Have not some of the children of God been guilty of a similar defection? Are there not those to whom the world was once crucified, that have gone back unto the world ― have not some who, for a long time, have been serving the Lord, now sunk into their former sinful state of life, which they had apparently for ever forsaken, and returned like the sow that was washed, to their wallowing in the mire?

Perhaps, there are some such unhappy ones among ourselves ― some who formerly clave unto the Lord; but the bond is now broken and dishonored! Who once stood beneath the cross weeping, but now themselves crucify the Saviour; who once were ranked with the humble penitents of the Scripture, with Peter, with the thief on the cross, and Mary Magdalene, but now they shed not a tear for their sins, and their hearts are as insensible as steel or iron; who once delighted in singing the songs of Zion, the praises of the Lamb, but now have forgotten the Lamb and his precious blood, and mingle in the pleasures and occupations of the world and of Belial; who once were the planting of the Lord to his honour and glory, but now are like the withered tree in the forest, dried up and bare, without blossoms, sap, or fruit. Alas! perhaps such are to be found, even in our own congregation; so that we have not far to go to seek for them. And, if it, indeed, be thus, then we point at such among us, and say, " Behold in these is the proof that the falling away of the children of God is possible."

3. THE WARNING. And now, ye who have fallen away, hear the warning which is given you; hearken to the voice of thunder which proceeds from the mouth of the apostle; " It is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God and the powers of the world to come, if they shall fall away, to renew them again unto repentance, seeing they crucify to themselves the Son of God afresh, and put him to an open shame." how terribly do these words sound! They seem almost like that fearful sentence, " Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." (Matthew 25:41) They do not, however, denounce a sentence of condemnation, but forcibly set before us how painful, how difficult, must be the restoration of those, who, having been rooted and grounded in the faith, and blessed with the sweetest manifestations of love from God, have afterwards relapsed into sin. Whoever, therefore, are guilty of such sin, may well fear and tremble. The word " impossible," in our text, is calculated to fill them with horror and alarm. Let him that thinketh he standeth take heed lest he fall. O, watch and pray, and abide under the shadow of the cross. There lay you down to rest; there awake in the morning. Let that be the spot of your daily employments, the scene of your active and careful preparation for eternity. There wait for the coming of the Lord; there draw your last sigh; then are ye safe.

I perceive an intense anxiety among you, my brethren, and many a heart heaves a heavy sigh. I think I am not mistaken. And what is the cause! Ah, I know it well. Some of you deem yourselves guilty of this sin, and the word " impossible," as with the weight of a mountain, presses down your souls. Indeed, brethren, I feel acutely for you; I mourn over your case. But have you really fallen away? Yes, you think; yes, we have indeed. And are you distressed on account of it? Alas! you exclaim, deeply, deeply distressed. And do you desire to be restored? O, most earnestly, is your cry; but it is in vain. We are lost for ever. We are unfaithful; we are base sinners; we have crucified the Lord of glory. It is impossible, impossible. This is the language of your soul. But stop: we know enough to say to you. Take courage; be not dismayed. Your apprehensions are not well grounded. For you there is nothing but comfort in our text. Comfort? Yes, brethren, comfort; for observe what the apostle says. It is this; that it is impossible " to renew them again unto repentance." But you, I conceive, are renewed unto, repentance; for what else is this your anxiety and trembling apprehension? what else are these your sighs, and cries, and tears, and this judging of yourself before the Lord? what are these but repentance and contrition of heart! There is no need, therefore, for you to number yourselves among those that have fallen away. Look at this obvious conclusion, consider its truth, and be comforted. In the name of God and his word I say, ye are in a state of grace. Is it not so, beloved, that you who are affected by overmuch sorrow on this account, may hope in God’s mercy! But many among us still continue oppressed with anxiety. That word " impossible " presses down their souls as an intolerable burden, perhaps less on their own account than on that of others. A father mourns over his fallen son; a brother thinks of his brother that has grievously gone astray; a friend calls to mind his friend who is under spiritual declension; and, alas! the word " impossible " so affects their souls, that they gaze, as it were, into the bottomless pit, and behold their brother, son, or friend, given a prey to the merciless, the everlasting flames.

Wherewith can we speak peace to these, or what can we say to those whom we may have robbed of the delightful feeling of their security, or whose confidence we have shaken? The latter we would exhort to be the more diligent in watching and prayer; and to the former we would say, if those beloved ones, whose falling away you mourn, were the children of God, they are not lost. God will not cast away His people; and though your eyes and mine may not perceive it, though they themselves may scarcely be conscious of it, the loving-kindness of the Lord is not utterly taken away from them, (Psalms 89:33) the Holy Ghost has not forsaken them, for the promise made to the People of God is, that He shall abide with them for ever. (John 14:16) The word of God cannot be at variance with itself, nor are we at liberty to take a partial view of divine truth, and to rest upon one portion to the neglect of another. That which our Lord says in the tenth chapter of the Gospel according to St. John, still holds good; " My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand;" (John 10:27-29.) And also in the sixth chapter, " All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. And this is the Father’s will which hath sent me, that of all which He hath given me I should lose nothing, but should raise it up again at the last day." (John 10:37-39) And that which the Holy Ghost says in our text is not opposed to these great truths. This I must briefly show you. And let me call your attention to the exact wording of the text. It is not said that it is impossible for them to be renewed again, but it is impossible to renew them again unto repentance. You can easily appreciate the difference between the two modes of expression. A physician may say respecting a patient who is dangerously ill, " it is impossible to restore him," by which expression he would intimate that it is a case beyond the power of his skill to remedy. Should he presume to say that it is impossible for the man to be restored to health, he would say too much; for God, who possesses all power, can raise up and restore, even from the gates of death. In like manner, the apostle, in the expression before us, does not deny that there is any possibility of recovery, but he asserts that the means which at other times are made use of for the spiritual good of men, namely, the admonitions of love, the voice of warning, and the preaching of the word, are to those, who have fallen away, unavailing. The earnest call to repentance, the remonstrances of friends, and the promises and threatening of Scripture, fall upon these souls as dew upon the beaten path, and as rain upon the hard stone.

When, therefore, St. Paul speaks here of impossibility, we must regard him as having in view the means which are usually blessed in the awakening of sinners, " the word and doctrine," in the administration of which he was diligent, as the servant of Christ, but that he did not intend us to understand that God himself could not bring back one who was guilty of spiritual declension. No, brethren. The word which excites so much alarm is to be understood precisely in that sense in which it is explained in the tenth chapter of St. Mark’s gospel. Our Lord there says, " It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." And when the disciples were astonished out of measure, saying among themselves, who then can be saved? Jesus looked upon them, and said, " With men it is impossible, but not with God; for with God all things are possible." (Mark 10:25-27.) But why does not St. Paul make a similar express reservation? He would warn us against security and falling away, and therefore he uses strong language. But he is not at the same time unmindful of the weak and timid among the flock of Christ: and that he might not make the heart of him sad whom God hath not made sad, he more than once, in the immediate context, intimates that with God there is no impossibility to renew again to repentance his beloved children who may have fallen away. And first, he does so in the third verse. He feared that some whom he addressed had fallen away, and gave them distinctly to understand it. He was therefore apprehensive lest his proclaiming the great mysteries of the gospel of which he desired to treat should be of no avail, that his words should fall as seed upon a soil that is utterly barren and fruitless. And yet he adds, that it was his wish to preach these great doctrines to them, and this will he do, he says, if God permit. But Paul knew that their hearts were closed against him; he had just said that they had need of milk, and not of strong meat, and to be taught the first principles of the doctrines of God; but he meant that what he could not do, God could bring to pass, namely, that he could move and restore - the hardened and unfeeling souls of those who had faithlessly departed from him, and remained insensible under the preached word. This, his belief, he expresses covertly, indeed, but very significantly in the words, " This will we do, if God permit.!’ But does he not openly declare, in the eighth verse, that those who have fallen away are hopelessly lost! He there compares them to the earth, which receiveth not blessing from God, and which beareth thorns and thistles. And what does he say respecting this earth? That it is rejected, and is nigh unto cursing, whose end is to be burned. These indeed are strong expressions, but to be nigh unto cursing does not mean to be really cursed, as to be near death is quite a different thing from being actually dead. The words, " whose end is to be burned," are unquestionably fearful, but these again are not so alarming as they appear to be. It would be far otherwise, were those who have fallen away compared to the dry stubble, which is cast into the fire to be burned. But they are said to be like the earth. And why do men in eastern countries apply fire to fields which are unproductive? Certainly not to destroy them and make them desolate, but on the contrary, to free them from weeds, to render them arable and fruitful. Even so, as the apostle intimates, does God deal with his dear children who have fallen away. They shall again be renewed to repentance, but as by fire, like the fearful judgment of dreadful visitations, like the flame of wrath and the torments of the lost, as it was with David and Solomon, and others, who have fallen away. Yes, with God nothing is impossible. Are you still dismayed, my brethren? If it is yet a matter of doubt with you, whether the everlasting covenant of God, which is well ordered in all things and sure, remains fixed and unbroken, then read the remainder of the chapter. The apostle there treats of the truth and faithfulness of God, in a way which fills the heart with gladness and rejoicing. It seems as though it were his desire to raise up and exalt to heaven those whom he had first, by the thunder of his warnings, leveled with the earth. It is impossible, he says, for God to lie. Has he once spoken to us, by the Spirit of his grace; has he really promised to us poor criminals the joys of paradise? Then may we have strong consolation! These two things ― his oath and his once promised word ― can never fail. In these we have at all times an anchor of the soul, both sure and steadfast, and which entereth into that within the veil.

Behold, thus doth the apostle express himself respecting these great things. For whom is this discourse designed? For the careless and secure, in the first place; and next for those who are of little faith and fearful. To the former, it addresses the voice of warning, to excite them to watch and pray, and abide under the cross, lest, before they are aware, they should wander far from God; for it is a fearful and a bitter thing at last, as a field, to be burned, and by such a painful process to be renewed again to repentance ― and for the latter it is designed, as a means of confirmation and establishment in the faith, that they may be comforted and encouraged, though they may have been unfaithful, and guilty of declining from God. For the foundation of God standeth sure, having this seal, the Lord knoweth them that are his. And, let every one that nameth the name of Christ depart from iniquity. (2 Timothy 2:19) Yes, he knoweth them that are his.

Come then, ye citizens of heaven, however tattered, and torn, and disfigured, by your long wandering from the right way ― come to a God, reconciled to man in Christ Jesus. As long as He shall see your names written on the tablet of the covenant, he will " earnestly remember you still, (Jeremiah 31:20.) and though months and years may have passed away since you departed from him, He will, when you turn and repent, welcome you as friends, and you shall yourselves testify that you really had nothing to fear, for the love of God to his people is unchangeable. Faithful is he that hath called you, who also will do it. Let the faithfulness of God melt and subdue your soul, and so draw nigh to Him. His heart yearns over you to embrace you in love, to restore, to refresh, and comfort you. Then let them come who weep, but yet believe, For contrite sinners Jesus will receive.

Amen.