Hence it appears what it is réAw dvanawiZew, “to renew them again.” It is to bring them again into this state of profession by a second renovation, and a second baptism as a pledge thereof. This is determined impossible, and so unwarrantable for any to attempt; and, for the most part, such persons do openly fall into such blas- phemies against, and engage (if they have power) into such persecu-
HEB. VI. 4-6 EXPLAINED. 39
tion of the truth, as that they give themselves sufficient direction how others should behave themselves towards them. So the ancient church was satisfied in the case of Julian. This is the sum of what is
affirmed concerning these apostates,—namely, that “ it is impossible _ torenew them again unto repentance ;” that is, so to act towards them _ as to bring them to that repentance whereby they may be instated in _ their former condition.
Hence sundry things may be observed for the clearing of the apostle’s design in this discourse; as,—
(1.) Here is nothing said concerning the acceptance or refusal of any upon repentance, or the profession thereof after any sin, to be made by the church; whose judgment is to be determined by other rules and circumstances. And this perfectly excludes the pretence of the Novatians from any countenance in these words; for whereas they would have drawn their warranty from hence for the utter ex-
_ clusion from church communion of all those who had denied the faith in times of persecution, although they expressed a repentance
_ whose sincerity they could not evince, those only are intended who neither do nor can come to repentance itself, nor make a profession of it; with whom the church had no more to do. It is not said that
_ men who ever thus fell away shall not, upon their repentance, be ad- mitted again into their former state in the church, but that such is
_ the severity of God against them that he will not again give them repentance unto life.
(2.) Here is nothing that may be brought in bar against such as, having fallen by any great sin, or any course in sinning, and that after light, convictions, and gifts received and exercised, desire to re- pent of their sins and endeavour after sincerity therein; yea, such
a desire and endeavour exempt any one from the judgment here threatened.
There is therefore in it that which tends greatly to the encourage- ment of such sinners; for whereas it is here declared, concerning - those who are thus rejected of God, that “it is impossible to renew
them,” or to do any thing towards them that shall have a tendency unto repentance, those who are not satisfied that they do yet savingly repent, but only are sincerely exercised how they may attain there- unto, have no concernment in this commination, but evidently have _ the door of mercy still open unto them, for it is shut only against those who shall never endeavour to turn by repentance. And al- _ though persons so rejected of God may fall under convictions of their sin, attended with despair (which is unto them a foresight of their _ future condition), yet as unto the least attempt after repentance, on the terms of the gospel, they do never rise up unto it. Wherefore, the impossibility intended, of what sort soever it be, respects the
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40 THE NATURE AND CAUSES OF APOSTASY.
severity of God, not in refusing or rejecting the greatest sinners which seek after and would be renewed unto repentance (which is contrary unto innumerable of his promises) ; but in the giving up such sinners as these are, here mentioned, unto such obdurateness and ob- stinacy in sinning, that blindness of mind and hardness of heart, as that they neither will nor shall ever sincerely seek after repentance, nor may any means, according to the mind of God, be used to bring them thereunto. And the righteousness of the exercise of this seve- rity is taken from the nature ot this sin, or what is contained in it, which the apostle declares in the ensuing instances. And we may in our passage observe, that,—
In the preaching of the gospel, it 1s necessary to propose unto men, and to insist on, the severity of God in dealing with provoking sinners against it. And indeed the severity of God is principally, though not solely, exercised with respect unto sins against the gos- pel. This our apostle calls us to the consideration of in the case of the unbelieving Jews: Rom. xi. 22, "Ide ody ypnorérnra nai droromiay rou Oeov’ ial wiv rode reobvras arorowiav—“ Behold the goodness and severity of God: on them which fell” (those in the text), “seve- rity.” ’Aorowia is a sharp dissection or cutting off. I do not, therefore, understand by it an essential property of the nature of God. It is not the same with his holiness, righteousness, or vindictive justice. These are essential properties of the divine nature, whence it is that he neither will nor can absolutely suffer men to sin and let them go for ever unpunished, without any satisfaction or atone- ment made for their sins; whereof we have treated elsewhere. But by God’s “ severity” is intended the free act of his will, acting ac- cording unto these properties of his nature in an eminent manner, when and how he pleaseth;_and therefore into them it is resolved. So our apostle, when he would intimate this severity unto us, to in- generate in us a holy fear and reverence of God in his worship, adds as his motive, “ For our God is a consuming fire,’ Heb. xii. 29; that is, of an infinitely pure, holy, righteous nature, according to which he will deal with us, and so may unexpectedly break forth upon us in severity if we labour not for “ grace to serve him acceptably with reverence and godly fear.” Wherefore, this severity of God is his exemplary dealing with provoking sinners, according to the exigence of his holiness and wisdom, without an interposition of longer patience or forbearance. There are some sins, or degrees in sinning, that neither the holiness, nor majesty, nor wisdom of God can so bear withal as to suffer them to pass unpunished or unremarked on in this world. In such cases is God said to exercise his severity; and he doth so,—