HEB, VI. 4.6 EXPLAINED. 37
__an open shame,”—as that I know not but that it may be contrary to
the holiness, and righteousness, and glory of God, as the supreme ruler
_ of the world, to have any more mercy on them than on the devils
themselves or those that are in hell. But I will not assert this to be the meaning of the place.
(2.) Again; things possible in themselves and with respect unto the nature of God are rendered impossible by God’s decree and
purpose; he hath absolutely determined that they shall never be.
So it was impossible that Saul and his posterity should be preserved in the kingdom of Israel. It was not contrary to the nature of God, but God had decreed that it should not be, 1 Sam. xv. 28, 29. But the decrees of God respecting persons in particular, and not qualifi- cations in the first place, they cannot be here intended; because they are free acts of his will, not revealed, neither in particular nor by virtue of any general rule, as they are sovereign acts, making dif- ferences between persons in the same condition, Rom. ix. 11, 12.
_ What is possible or impossible with respect unto the nature of God
we may know in some good measure, from the certain knowledge we may have of his being and essential properties; but what is so, one way or other, with respect unto his decrees or purposes, which are sovereign, free acts of his will, knoweth no man, no, not the angels in heaven, Isa. xl. 13, 14; Rom. xi. 34,
(8.) Things are possible or impossible with respect unto the rule and order of all things that God hath appointed. When in things of duty God hath neither expressly commanded them, nor appointed means for the performance of them, then are we to look upon them as impossible; and then, with respect unto us, they are so absolutely, and so to be esteemed. And this is the impossibility here princi- pally intended. It is a thing that God hath neither commanded us to endeavour, nor appointed means to attain it, nor promised to
_ assist us in it. It is therefore that which we have no reason to look after, attempt, or expect, as being not possible by any law, rule, or
«¥.
constitution of God. The apostle instructs us no farther in the nature of future events but as our own duty is concerned in them. It is not for us either to
- look, or hope, or pray for, or endeavour the renewal of such persons unto repentance. God gives law unto us in these things, not unto himself, It may be possible with God, for aught we know, if there be not a contradiction in it unto any holy properties of his nature; _ only he will not have us to expect any such things from him, nor _ hath he appointed any means for us to endeavour it. What he shall do we ought thankfully to accept; but our own duty towards such “persons is absolutely at an end,—and indeed they put themselves
wholly out of our reach.
38 THE NATURE AND CAUSES OF APOSTASY,
That which is said to be thus impossible with respect unto these
persons is, réAw dvanowifew eis werdvorav, “to renew them again unto repentance.” Merdévoam in the New Testament, with respect unto God, signifies a “gracious change of mind” on gospel principles and _ promises, leading the whole soul into conversion unto God. “2A, this is the beginning and entrance of our turning to God, without which neither the will nor the affections will be engaged unto him, nor is it possible for sinners to find acceptance with him. » It is impossible dvaxcuviZev, “to renew.” The construction of the words is defective, and rust be supplied. 2é may be added, to renew “themselves,”—it is not possible they should do so: or rwés, that “some” should, that any should renew them; and this I judge to be intended, for the impossibility mentioned respects the duty and en- deavours of others. In vain shall any attempt their recovery, by the use of any means whatever. And we must inquire what it is to be “renewed,” and what it is to be “ renewed again.”
Now, our dvaxcimouds is the renovation of the image of God in our nature, whereby we are dedicated again unto him; for as we had lost the image of God by sin, and were separated from him as things profane, this dvaxasmoués respects both the restoration of our nature and the dedication of our persons to God. And it is twofold :—
(1.) Real and internal, in’ regeneration and effectual sanctifi- cation: “The washing of regeneration and renewing of the Holy Ghost,” Tit. iii, 5; 1 Thess. v.23. But this is not that which is here intended; for this these apostates never had, and so cannot be ‘said to be renewed again unto it, for no man can be renewed again unto that which he never had.
(2.) It is outward in the profession and pledge of it. Wherefore renovation in this sense consists in the solemn confession of faith and repentance by Jesus Christ, with the seal of baptism received thereon; for thus it was with all those who were converted unto the gospel. Upon their profession of repentance toward God and faith in our Lord Jesus Christ, they received the baptismal pledge of an inward renovation, though really they were not partakers thereof. But this estate was their dvaxomowds, their renovation. From this state they fell totally, renouncing Him who is the author of it, his grace which is the cause of it, and the ordinance which is the pledge thereof.