y
bial Kt
HEB, VI. 4-6 EXPLAINED. 35
the Scripture. Wherefore, men, after some conviction and reforma- tion of life, may fall into corrupt and wicked courses, and make a long abode or continuance in them. Examples hereof we have
_ every day amongst 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. Whilst 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 ¢ra/w and ziarw, Rom. xi. 11, between “stumbling” and “ falling,” and would not allow that the unbelieving Jews of those days were come so far as sfarei,— that is, to fall absolutely: Aéyw ofv, Mj trrascay Iva wéowor; ur) yévorro® —“T say then, Have they stumbled that they should fall? God for- bid!” that is, absolutely and irrecoverably. So, therefore, doth that
_ word signify in this place. And sapamimrw increaseth the significa-
tion, either as to perverseness in the manner of the fall, or as to
violence in the fall itself. From what hath been discoursed, it will appear what falling away
_ it is that the apostle here intendeth. And,—
(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. (8.) It is not a falling by 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. Wherefore,—
(4.) It must consist in a total renunciation of all the constituent
| principles and doctrines of Christianity, whence it is denominated. _ Such was the sin of them who relinquished the gospel to return unto Judaism, as it was then stated, in opposition unto it and hatred of
it. This it was, and not any kind of actual sins, that the apostle manifestly discourseth concerning.
(5.) For the completing of this falling away, according to the in- tention of the apostle, it is required that this renunciation be avowed and professed, as when a man forsaketh the profession of the gospel
and falls into Judaism, or Mohammedanism, or Gentilism, in persua- sion and practice; for the apostle discourseth concerning faith and obe-
36 THE NATURE AND CAUSES OF APOSTASY.
dience as professed, and so, therefore, also of their contraries. And this avowment of a relinquishment of the gospel hath many provok- ing 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 ex- ternal 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 it is afterward expressed.
Concerning these persons, and their thus “ falling away,” two things are to be considered in the text:—1l. What is affirmed of them; 2. The reason of that affirmation.
1 The Arta is, That tt is impossible to renew them again unto re- pentance. The thing intended is negative; to “renew them again unto repentance,” this is denied of them. But the modification of that ne- gation turns the proposition into an affirmation, “ It is impossible so to do.”
Adtwarov yap. The importance [import] of this word is dubious; some think an absolute, and others only a moral impossibility is in- tended 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.
(1.) All future events depend on God, who alone doth 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 ¢mpossible, to be so either with respect unto the nature of God, or his decrees, or his moral rule, order, and law. Things are impossible with re- spect unto 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, a may be, is not impossible. I say i¢ 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 posi- tive herein; for the things ascribed unto these apostates are such,— namely, their “crucifying the Son of God afresh, and putting him to