is certain that he must renounce and totally dispossess himself of all true religion. The salt must lose its savor. The light within him must become darkness. The Holy Spirit must take his final departure. Having tasted the good word of God, and enjoyed a foretaste of the heavenly bliss, he must reject the blessed promise, and root out from his soul every vestige of divine love and joy and peace. Instead of godly sorrow for sin, he must assume a total hardness of heart, and become an impenitent rebellious sinner, "fully set to do evil." The Christian who shall pursue this course will have fallen away so far as to render his recovery to repentance and salvation for ever impossible. There will remain for him nothing "but a certain fearful looking for of judg ment and fiery indignation." If then the apostle is here speaking of Christians; and if he means, by " falling away," utter apostacy, or entire renunciation of their religion, it may not be unprofitable to inquire,

66

3. Why is it impossible to renew them again to repentance? This inquiry the apostle has answered in the last clause of the text: " seeing they crucify to themselves the Son of God afresh, and put him to an open shame,”—i. e. because they treat the Savior with the greatest ignominy and contempt, and expose him to public shame. If a Christian should “fall away" in the manner which has been described, he would virtually and publicly pronounce the Son of God an impostor, worthy of the crucifixion which he suffered, and would at the same time do despite to the Spirit of grace. And we are here taught that his sin in so doing would be too great and heaven-daring ever to be forgiven. The Scriptures in various places intimate, not obscurely, that there is a point in the progress of sin from beyond which there is no return-where the curse of eternal death reigns without the possibility of its removal. Of those who pass this terrible crisis in their moral being, God is represented as saying, "they are joined to idols, let them alone"-" there remaineth" for them "no more sacrifice for sin." The persons spoken of in the text are said to have been "enlightened” in regard to the doctrines, duties, and privileges of Christianity; to have “tasted" or experienced the power of religion in their hearts; to have known the joy and peace which the good word of God can impart; in short, to have had the fullest and most indubitable evidence which it is possible to have of the divine origin, truth, and glory of the gospel. If, therefore, they should reject this light, eradicate these holy affections, and return to a state of active enmity to God, it is plain that their guilt would be aggravated and heinous in the highest conceivable degree. If left to themselves they would never repent. As for motives, they have already rejected the most powerful of which we have any knowledge or conception. And God, it would seem, intends here to inform us, that it would be inconsistent with the honour of his character and government-in other words, morally "impossible-to renew them again to repentance." Whether, there fore, we look at the individuals themselves, at the power of motives, or at the grace of God, their case is utterly hopeless. Such apostates have never forgiveness, either in this world, or that which is to come.

But,

4. Is it possible, in the nature of things, for a Christian thus totally to apostatize from God? That there is nothing in the nature of holiness or of moral agency to render such a catastrophe in itself impossible, is evident from two great facts recorded in the Bible: to wit, the fall of angels, and the fall of man. angels who now inhabit the abyss of wo were once the friends of God. But they

The

"kept not their first estate" of holiness-they sinned-and were cast down to hell. Adam was originally holy; but he was seduced from his allegiance, and became an apostate from God. Why then is it impossible, in the nature of things, for a Christian to "fall away?" If angels and our great ancestor could apostatize, what is there in the nature of a Christian, imperfectly sanctified, to make it impossible for him to "fall away?" He was once in a state of hostility to God. But the divine Spirit has breathed upon him-a ray of heavenly light has beamed upon his soul. He has some love to God- —a degree of true holiness; though it seems to him, not unfrequently, like a drop of oil in a tumultuous ocean; he can with difficulty get sight of it. He is still a great sinner. He has a treacherous heart, which cannot be trusted. He is besieged by a numerous and powerful host of enemies and temptations. Without are fightings, within are fears, and dangers everywhere. In himself he is weak and entirely defenceless. If left to his own strength, he knows that he shall fall and perish. When he looks at himself, he is very far from thinking it impossible for him to fall away. When he considers that the whole current of an ungodly world is against him; that there is in his very soul a strong tide of evil affections bearing him away from God; and that in himself he is altogether helpless, he, at times, cannot but feel that he is in danger of apostacy and final ruin. To a Christian in such circumstances, how appropriate the fearful warnings and threatenings of the Bible! They suit his case-are just what he needs. And truly, what can be the meaning of those numerous warnings against apostacy, if there is any thing in the nature of the Christian character itself which renders such apostacy impossible? What propriety can there be in holding up to view the awful consequences of defection from the religion of Christ, if, from the nature of the case, such a thing cannot be? Why tell a man to take heed lest he fall from yonder precipice, and be dashed in pieces, when in fact no precipice is there? Can such warnings be sincere? Can they proceed from a God of truth? Besides, is not the possibility of apostacy implied in the very nature of moral agents in a state of probation? For myself, I can see nothing in the nature of holiness, or of moral agency, or of the Christian character; nothing, in short, in the nature of things which should render it impossible for a Christian totally to apostatize from God. Indeed, if left to himself, there is sufficient reason to believe that he would actually "draw back to perdition."

5. Have we reason to believe that any real Christian ever did, or ever will, fall away, and finally perish? The answer to this inquiry must depend on the question, Whether God has promised by his grace to prevent such a catastrophe? That there is nothing in the nature of things which renders it impossible for the believer to "fall away" has already, we think, been shown. Indeed, it seems quite probable, that he would apostatize and perish, without the intervention and sustaining power of Divine grace. So that the Christian's hope of final perseverance must be in God. If God has promised to defend him from the dangers to which he is exposed, why then he will be defended and kept; otherwise, he may stumble and fall. The question then before us is simply, What saith the Scripture?

I shall not now enter into an extended discussion of this subject, but will endeavor to present some of the more prominent passages of Scripture which have a bearing upon it. "My sheep," says Christ, "hear my voice, and I know them, and they follow me; and I give unto them eternal life; and they shall

66

never perish, neither shall any pluck them out of my hand." Here then is a direct promise of the great Head of the church to his people, that they shall never perish, nor be plucked out of his hand. Observe, too, that he says, “I know them." If, now, any of them should "fall away," in the sense of the text, with what truth can he say to them in the great day, as he will say to all on his left-hand," I never knew you?" Again, he tells them, “Because I live, ye shall live also;" as much as to say, that their eternal life is as secure as his own. Being confident," says an apostle, "of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ." But if he does not perform it, and the work of grace is cut short, so that the Christian fails of heaven; the confidence of the inspired apostle was certainly misplaced, and the encouragement which he intended to afford his Philippian brethren had no foundation in truth. Peter also encourages his brethren, "elect according to the foreknowledge of God," with the same doctrine; telling them that they "are kept by the power of God, through faith unto salvation." What can be plainer or more positive than this declaration? "Moreover," says Paul, "whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified." Here the golden chain of Divine grace is unbroken; not a link is wanting. On the one hand, it is made fast in the eternal purpose of God; and extending through the effectual calling, and the free justification, reaches to eternal glory. Believing this, the apostle triumphantly exclaims, "Who shall separate us from the love of God?" "I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come; nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." The beloved John, speaking of certain heretics, says, 66 They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us." In what plainer terms could he have declared his belief in the final perseverance of the saints? And does not the great Intercessor pray, that "all who believe on him may be with him where he is, and behold his glory?" and are not the pleas of such an Advocate always successful? Besides, if the sinner who has repented and fled to Christ for refuge is not "kept by the power of God through faith unto salvation," to what purpose do angels rejoice over him? If they do not believe the final perseverance of the saints, their joy over repenting sinners, it would seem, must be mingled with much trembling and many fears. And what is the purport of that covenant which God has made with his people? Is it not that he will be their God? that, as their day is, so shall their strength be? that he will withhold no good thing from them? and that his grace shall be sufficient for them in all their trials and temptations? And has he not "confirmed his promise by an oath, that by two immutable things, in which it is impossible for God to lie, his people might have strong consolation?" Here, indeed, is "strong consolation" for the oppressed, tempted, trembling believer. God, who hath promised, abideth faithful; he cannot deny himself.

These are some of the reasons which induce me to believe that no real Christian ever did, or ever will, "fall away" so as to come short of heaven. His safety, however, lies not in himself, nor in the nature of holiness, nor in the powers of moral agency; but in the promised grace of a covenant keeping God. Left to himself, he no doubt would fall to rise no more; but through Christ

strengthening and sustaining him, he will come off victorious over every foe, and obtain salvation with eternal glory. But if these things are so, it may be

asked,

6. Of what use are such fearful warnings against apostacy as those contained in the text, and in many other passages of the inspired volume?

In answer to this, I should say, that God deals with Christians as free agents and subjects of moral government. And, so far as we know, there is no way in which a moral government can be administered except through the medium of motives. To resort to any thing like physical force in the government of moral agents would manifestly be an infringement of their freedom of choice and refusal. If then Christians are free moral agents, and God has determined to secure their final perseverance in holiness, what means can be so well adapted to accomplish this object as those which he has in fact adopted, that is, moral means? Physical force would be altogether incongruous, and incompatible with the end to be secured. A moral object must be attained by moral means. The perseverance of the saints, being an object of a moral nature, must be secured, if secured at all, by means of a similar nature. And now I ask, what are the truths, and promises, and consolations, and warnings, and reproofs, and threatenings of the Bible, but so many means of a moral nature, which God is using in order to secure the salvation of his people whom he foreknew? By these, God addresses the principles of love and gratitude, of hope and fear, which are implanted in them. On the supposition that it is his purpose to keep his people through faith unto salvation, can we imagine any means more suitable for the attainment of this object? And are not these every way fitted to accomplish it? If, for instance, the Christian is inquiring for the path of duty in a particular case, he will find in the word of God either a direct precept, a general principle, or an inspired example, recorded for his instruction. Is he disheartened in view of the number and greatness of his sins, and fearful that he shall not be able to hold on his way? Here is a promise of all needful grace for his encouragement. Is he running greedily after things seen and temporal? He may hear that warning voice, "Let him that thinketh he standeth, take heed lest he fall." Perhaps after he has put his hand to the plough, he is tempted, by a deceitful world, and a still more deceitful heart, to look back wishfully, as did the Hebrews towards the land of their servitude, and is wellnigh ready to give up his efforts to obtain salvation. But the thought has scarcely found entrance into his heart, ere he is met by some fearful threatening from the Divine Word, which, like an angel of God with a drawn sword in his hand, stands in his path, crying, Wo, wo, wo; this is the way to eternal death; whoso walks therein shall never return. "If any man draw back, my soul shall have no pleasure in him.” "For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and the good word of God, and the powers of the world to come; if they shall fall away, to renew them again to repentance: seeing they crucify to themselves the Son of God afresh, and put him to an open shame." "If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin, but a certain fearful looking for of judgment and fiery indignation." Now are not such tremendous warnings well adapted to make the wayward Christian pause and bethink himself? Were they not caused to be written for this very purpose? In like manner, nearly all the leading doctrines of

revelation are fitted, on the one hand, to strike terror into the minds of the halting, the careless, the disobedient; and on the other, to afford comfort and encouragement to those who are panting and struggling for the prize of their high calling. It is in this way, as I apprehend, that God fulfils his promises, accomplishes his gracious purpose respecting his people, and carries them safely through their conflict, onward to the glories of a complete, eternal conquest. These awful warnings and threatenings are a part of those moral means which he uses with Christians as moral agents, in order to keep them by his mighty power through faith unto salvation.

66

7. But how, it may be asked, shall we account for those instances of apparent defection from true religion, which we sometimes witness? They went out from us," says the apostle, "but they were not of us; for if they had been of us, they would no doubt have continued with us." This passage lets us, at once, into the secret of all such apostacies. The religion of such persons was only a deceptive appearance, not a reality. Their moral sensibilities were perhaps aroused; they felt that they were sinners exposed to the penalty of God's law, and trembled in view of the doom which awaits the ungodly! But instead of submitting themselves unreservedly to God, a rebellious, deceitful heart led them astray, and they took shelter in some refuge of lies. And now, supposing themselves to be secure from danger, they were filled with great joy and peace; and mistook these things for religion. For a time they seemed to run well, and gave promise, it may be, of being ornaments to the kingdom of Christ on earth. But their joy and peace gradually subsided into a lethargic stupidity; and byand-by, they were offended, and went back. And this is just what we should have expected from the first, had we known their hearts. They "fell away," not from religion, for this they never possessed, but from the appearance of religion. And what wonder is it, when the winds blow, and the floods come, that a house built upon the sand should fall, and be swept away? Sometimes indeed these deceptive appearances are kept up for a long course of years, and even through life; but the hypocrite will fall at last-his hope will perish at the giving up of the ghost.

8. What class of professed Christians have a right to derive encouragement and consolation from the doctrine of the saints' perseverance? Certain it is, there are not a few that call themselves Christians-who have no right to take encouragement from this or any other doctrine of the Bible. Too often, alas! do we find within the enclosures of the sanctuary careless, stupid professors, who, if they ever knew any thing of the power of religion, are at present very far from God. And there are some who, if we may judge from their fruits, are mere baptized worldlings, whose chief evidence of discipleship is, that they are seen, from time to time, sitting at the table of Christ. None of these surely have any title to the "strong consolation" which flows from the doctrine of the saints' perseverance. And if they are disposed to take encouragement from it, this in itself is fearful evidence against them. If we look at the manner in which the apostles made use of this doctrine, we shall find that it is generally thrown in as matter of encouragement to those Christians who are struggling with difficulties, and contending with trials which darken their hopes, and make them fear and tremble for their safety. In the secret recesses of the believer's heart, there is sometimes a violent, agonizing struggle, unknown to any except himself and that God who seeth in secret. He is afflicted, and tossed with