Not of Us

Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me.
— Psalm 41:9

For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses’ law died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?
— Hebrews 10:26-29

But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.
— Matthew 13:20-21

And the destruction of the transgressors and of the sinners shall be together, and they that forsake the LORD shall be consumed.
— Isaiah 1:28

For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.
— 2 Peter 2:20-21

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: but they went out, that they might be made manifest that they were not all of us.
— 1 John 2:19

The Nature of Apostasy from the Gospel Declared, in an Exposition of Hebrews 6:4-6, by John Owen. The following contains an excerpt from Chapter One of his work, “The Nature of Apostasy from the Profession of the Gospel and the Punishment of Apostates Declared, In An Exposition of Hebrews 6:4-6; With An Inquiry Into The Causes And Reasons Of The Decay Of The Power Of Religion In The World, Or The Present General Defection From The Truth, Holiness, And Worship Of The Gospel; Also, Of The Proneness Of Churches And Persons Of All Sorts Unto Apostasy. With Remedies and Means of Prevention. London, 1676.

Search the Scriptures.
— John 5:39a

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 to repentance; seeing they crucify again to themselves the Son of God, and put him to open shame.
— Hebrews 6:4-6

Lastly, It is added, Duna,meij te me,llontoj aivw/noj — “And the powers of the world to come.” Duna,meij are twOrWbG.h; or twOal’p.ni, the mighty, great, miraculous operations and works of the Holy Ghost. What they were, and how they were wrought among these Hebrews, hath been declared in our Exposition on chap. 2:4, whither I refer the reader; and they are known from the Acts of the Apostles, where sundry instances of them are recorded. I have also proved on that chapter, that by “The world to come,” our apostle in this epistle intends the days of the Messiah, that being the usual name of it in the church at that time, as the new world which God had promised to create. Wherefore these “powers of the world to come” were the gifts whereby those signs, wonders, and mighty works, were then wrought by the Holy Ghost, according as it was foretold by the prophets that they should be so. See Joel 2:28-32 compared with Acts 2:16-21. These the persons spoken of are supposed to have tasted, for the particle te refers to geusame,nouj foregoing. Either they had been wrought in and by themselves, or by others in their sight, whereby they had had an experience of the glorious and powerful working of the Holy Ghost in the confirmation of the gospel. Yea, I do judge that themselves in their own persons were partakers of these powers, in the gift of tongues and other miraculous operations; which was the highest aggravation possible of their apostasy, and that which peculiarly rendered their recovery, impossible: for there is not in the Scripture an impossibility put upon the recovery of any but such as peculiarly sin against the Holy Ghost; — and although that guilt may be otherwise contracted, yet in none so signally as by this of rejecting that truth which was confirmed by his mighty operations in them that rejected it; which could not be done without an ascription of his divine power unto the devil. Yet would I not fix on extraordinary gifts exclusively unto those that are ordinary. They also are of the “powers of the world to come;” so is every thing that belongs to the erection or preservation of the new world, or the kingdom of Christ. To the first setting up of a kingdom great and mighty power is required; but being set up, the ordinary dispensation of power will preserve it. So it is in this matter. The extraordinary miraculous gifts of the Spirit were used in the erection of Christ’s kingdom, but it is continued by ordinary gifts; which therefore also belong unto the “powers of the world to come.”

From the consideration of this description in all the parts of it, we may understand what sort of persons it is that is here intended by the apostle. And it appears, yea, is evident —

1. That the persons here intended are not true and sincere believers in the strict and proper sense of that name, at least they are not described here as such; so that from hence nothing can be concluded concerning them that are so, as to the possibility of their total and final apostasy: for — (1.) There is in their full and large description no mention of faith or believing, either expressly or in terms equivalent. And in no other place of the Scripture are such intended, but except where they are mentioned by what belongs essentially to their state. And, (2.) There is not any thing ascribed to these persons that is peculiar to them as such, or discriminative of them, as taken either from their especial relation unto God in Christ, or any such property of their own as is not communicable unto others. For instance, they are not said to be called according to God’s purpose; to be born again, not of the will of man, nor of the will of the flesh, but of God; not to be justified, or sanctified, or united unto Christ, or to be the sons of God by adoption; nor have they any other chracteristical note of true believers ascribed to them. (3.) They are in the following verses compared to the ground on which the rain often falls, and beareth nothing but thorns and briers. But this is not so with true believers; for faith itself is an herb peculiar to the enclosed garden of Christ, and meet for him by whom we are dressed. (4.) The apostle, discoursing afterwards of true believers, doth in many particulars distinguish them from such as might be apostates, which is supposed of the persons here intended, as was in part before declared; for — 1. He ascribes unto them in general “better things,” and such as “accompany salvation,” as we observed, verse 9. 2. He ascribes unto them a “work and labor of love,” as it is true faith alone which worketh by love, verse 10, whereof he speaks not one word concerning these. 3. He asserts their preservation, on the account — 1st. Of the righteousness and faithfulness of God, verse 10; 2dly. Of the immutability of his counsel concerning them, verses 17, 18. In all these and sundry other instances doth he put a difference between these apostates and true believers. And whereas the apostle intends to declare the aggravation of their sin in falling away by the principal privileges whereof they were made partakers, here is not one word, in name or thing, of those which he expressly assigns to be the chief privileges of true believers, Romans 8:27-30.

2. Our next inquiry is more particularly whom he doth intend; and — (1.) They were such as not long before were converted from Judaism unto Christianity, upon the evidence of the truth of its doctrine, and the miraculous operations wherewith its dispensation was accompanied. (2.) He intends not the common sort of them, but such as had obtained especial privileges among them; for they had received extraordinary gifts of the Holy Ghost, as speaking with tongues or working of miracles. And, (3.) They had found in themselves and others convincing evidences that the kingdom of God and the Messiah, which they called “The world to come,” was come unto them, and had satisfaction in the glories of it. (4.) Such persons as these, as they have a work of light on their minds, so, according unto the efficacy of their convictions, they may have such a change wrought upon their affections and in their conversation, as that they may be of great esteem among professors; and such these here intended might be. Now, it must needs be some horrible frame of spirit, some malicious enmity against the truth and holiness of Christ and the gospel, some violent love of sin and the world, that could turn off such persons as these from the faith, and blot out all that light and conviction of truth which they had received. But the least grace is a better security for heaven than the greatest or privileges whatever.

These are the persons concerning whom our apostle discourseth; and of them it is supposed by him that they may “fall away,” kai. parapeso,ntaj. The especial nature of the sin here intended is afterward declared in two instances or aggravating circumstances. This word expresseth the respect it had to the state and condition of the sinners themselves; they “fall away,” — do that whereby they do so. I think we have well expressed the word,”If they shall fall away.” Our old translations rendered it only,”If they shall fall,” which expressed not the sense of the word, and was liable unto a sense not at all intended; for he doth not say,”If they shall fall into sin,” this or that, or any sin whatever that can be named, suppose the greatest sin imaginable — namely, the denial of Christ in the time of danger and persecution. This was that sin (as we intimated before) about which so many contests were raised of old, and so many canons were multiplied about the ordering of them who had contracted the guilt thereof. But one example, well considered, had been a better guide for them than all their own arbitrary rules and imaginations. But Peter fell into this sin, and yet was renewed again to repentance, and that speedily. Wherefore we may lay down this, in the first place, as to the sense of the words: There is no particular sin that any man may fall into occasionally, through the power of temptation, that can cast the sinner under this commination, so that it should be impossible to renew him to repentance. It must, therefore, secondly, be a course of sin or sinning that is intended. But there are various degrees herein also, yea, there are divers kinds of such courses in sin. A man may so fall into a way of sin as still to retain in his mind such a principle of light and conviction as may be suitable to his recovery. To exclude such from all hopes of repentance is expressly contrary to Ezekiel 18:21, Isaiah 55:7, yea, and to the whole sense of the Scripture. Wherefore, men, after some conviction and reformation 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 ptai,w and pi,ptw, Romans 11:11, between “stumbling” and “falling,” and would not allow that the unbelieving Jews of those days were come so far as pi,ptein — that is, to fall absolutely: Le,gw ou=n( Mh. e;ptaisan ina pe,swsi* mh. ge,noito — “I say then, Have they stumbled that they should fall? God forbid!” that is, absolutely and irrecoverably. So, therefore, doth that word signify in this place. And parapi,ptw increaseth the signification, 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.

(3.) 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 intention 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 persuasion and practice; for the apostle discourseth concerning faith and obedience as professed, and so, therefore, also of their contraries. And this avowment of a relinquishment of the gospel hath many provoking 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 external 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 — 1. What is affirmed of them; 2. The reason of that affirmation.

1. The first is, That it is impossible to renew them again unto repentance. The thing intended is negative; to “renew them again unto repentance,” this is denied of them. But the modification of that negation turns the proposition into an affirmation,”It is impossible so to do.”

vAdu,naton ga.r. The importance import of this word is dubious; some think an absolute, and others only a moral impossibility is intended 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 impossible, 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 respect 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, it may be, is not impossible. I say it 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 positive herein; for the things ascribed unto these apostates are such — namely, their “crucifying the Son of God afresh, and putting him to 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 Samuel 15:28, 29. But the decrees of God respecting persons in particular, and not qualifications 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 differences between persons in the same condition, Romans 9:11, 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, Isaiah 40:13, 14; Romans 11:34.

(3.) 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 principally intended. It is a thing that God hath neither commanded us to endeavor, 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 endeavor 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 ought 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 endeavor 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.

That which is said to be thus impossible with respect unto these persons is, pa,lin avnakaini,zein eivj meta,noian,”to renew them again unto repentance.” Meta,noia 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. …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 avnakaini,zein,”to renew.” The construction of the words is defective, and must be supplied. Se, may be added, to renew “themselves,” — it is not possible they should do so: or tina,j, that “some” should, that any should renew them; and this I judge to be intended, for the impossibility mentioned respects the duty and endeavors 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 avnakainismo,j 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 avnakainismo,j 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 sanctification: “The washing of regeneration and renewing of the Holy Ghost,” Titus 3:5; 1 Thessalonians 5:23. 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 avnakainismo,j, 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.

Hence it appears what it is pa,lin avnakaini,zein,”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 blasphemies against, and engage (if they have power) into such persecution 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 to renew 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 pretense of the Novatians from any countenance in these words; for whereas they would have drawn their warranty from hence for the utter exclusion 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 admitted 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 repent of their sins and endeavor after sincerity therein; yea, such a desire and endeavor exempt any one from the judgment here threatened.

There is therefore in it that which tends greatly to the encouragement 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 thereunto, 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 endeavor to turn by repentance. And although 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 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 obstinacy 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 severity is taken from the nature of 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 is 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 gospel. This our apostle calls us to the consideration of in the case of the unbelieving Jews: Romans 11:22, ;Ide ou=n crhsto,thta kai. avpotomi,an tou/ Qeou/\ evpi. me.n tou.j peso,ntaj avpotomi,an\ — “Behold the goodness and severity of God: on them which fell” (those in the text),”severity.” VApotomi,a is a sharp direction 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 atonement made for their sins; whereof we have treated elsewhere. But by God’s “severity” is intended the free act of his will, acting according 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 ingenerate in us a holy fear and reverence of God in his worship, adds as his motive,”For our God is a consuming fire,” Hebrews 12:29; 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 labor 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 —

(1.) In extraordinary, outward judgments upon open, profligate sinners, especially the enemies of his church and glory. Hence on such an occasion doth God give that description of himself, Nahum 1:2,”God is jealous, and the LORD revengeth; the LORD revengeth, and is furious; the LORD will take vengeance on his adversaries, and he reserveth wrath for his enemies.” When God acteth towards his adversaries according to the description here given of himself, he deals with them in severity. And two things are required to make these judgments of God against his adversaries in this world to be instances thereof — 1. That they be unusual, such as do not commonly and frequently fall out in the ordinary dispensation of divine providence, Numbers 16:29, 30. God doth not, in the government of the world, suffer any thing to fall out or come to pass that in the issue shall be contrary to his justice or inconsistent with his righteousness; but yet he beareth with things so, for the most part, as that he will manifest himself to be exceedingly full of patience and long-suffering, as also to exercise the faith of them that believe in the expectation of a future judgment. Wherefore there must be somewhat extraordinary in those judgments wherein God will exercise and manifest severity. So it is expressed, Isaiah 28:21, “The LORD shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act.” The work he will do is his work, but it is his “strange work;” — that is, not strange from or opposite unto his nature, for so he will do nothing; but that which is unusual, which he doth but seldom, and is therefore marvelous. Thus, in sudden destructions of persecutors or persons of a flagitious wickedness, in great desolations of provoking families, cities, and nations, in fire from heaven, in inundations, plagues, earthquakes, and such sudden, extraordinary, consuming judgments, God giveth instances of his severity in the world, Romans 1:18. 2. In this case it is required that such judgments be open, visible, and manifest, both unto those who are punished and to others who wisely consider them. So God speaketh of himself, Deuteronomy 7:10,”God that re payeth them that hate him to their face, to destroy them: he will not be slack to him that hateth him, he will repay him to his face;” — that is, he will do it openly and manifestly, so that themselves and all others shall take notice of his severity therein. This, I say, is one way whereby God acts his severity in this world. And hereby he poureth everlasting contempt upon the security of his proudest and haughtiest adversaries; for when they think they have sufficiently provided for their own safety, and stopped all avenues of evil, according to the rules of their policy and wisdom, with the best observations they are able to make of the ordinary effects of his providence, and so give up themselves to take satisfaction in their lusts and pleasures, he breaks in upon them with an instance and example of his severity to their utter destruction. So,”when they say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman With child; and they shall not escape,” 1 Thessalonians 5:3. This will be the state one day of the whole Babylonish interest in the world, Revelation 18:7-10. But this is not directly intended in this place, although even this effect of God’s severity overtook these apostates afterward.

(2.) In spiritual judgments. By these God in his severity leaveth unprofitable, provoking, and apostate professors under the impossibility here intended of being renewed unto repentance. And this is the sorest of all God’s judgments. There is in it a sentence of eternal damnation denounced on men aforehand in this world. So our apostle tells us,”Some men’s sins are open beforehand, going before to judgment,” 1 Timothy 5:24. God so passeth judgment concerning them in this world as that there shall be no alteration in their state and condition to eternity. And this severity of God towards sinners under the gospel, shutting them up under final imponitency, consists in these four things —

1. God puts an end unto all his expectation concerning them; he looks for no more from them, and so exerciseth no more care about them. Whilst God is pleased to afford the use of means for conversion and repentance unto any, he is said to look for and expect answerable fruits: “I did,” saith he,”so and so to my vineyard; and I looked that it should bring forth grapes,” Isaiah 5:2, 4. Wherefore, when God takes away all means of grace and repentance from any, then he puts an end unto his own expectation of any fruits; for if a man can have no fruit from his vineyard whilst he dresseth it, or from his field whilst he tilleth it, he will never look for any after he hath given them up and laid them waste. And, on the other side, when he utterly ceaseth to look for any fruit from them, he will till them no more; for why should he put himself to charge or trouble to no purpose? Woe unto the souls of men when God in this sense looks for no more at their hands! — that is, when he puts an end unto that patience or long-suffering towards them from whence all supplies of the means of conversion and repentance do arise and spring. This God doth by some, and that in such ways as we shall afterward declare.

2. God will actually punish them with, or inflict on them, hardness of heart and blindness of mind, that they never shall repent or believe: John 12:39, 40,”Therefore they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.” God will now judicially blind them and harden them, and, by one means or other, every thing that befalls them shall promote their induration. So it was with these Jews; the doctrine of Christ filled them with envy, his holiness with malice, and his miracles with rage and madness. Their table was a snare to them, and that which should have been for their good turned to their hurt. So is it with all them whom God in his severity hardeneth. Whether the outward means be continued unto them or no, all is one; every thing shall drive them farther from God, and increase their obstinacy against him. From hence they become scoffers and persecutors, avowedly scorning and hating the truth; and herein, it may be, they shall please themselves until they are swallowed up in despair or the grave.

3. God usually in his severity gives them up unto sensual lusts. So he dealt with the idolaters of old: he “gave them up unto vile affections,” Romans 1:26, such as those there described by the apostle; and in the pursuit of them “gave them over to a reprobate mind, to do those things which are not convenient,” verse 28; whence they were “filled with all unrighteousness,” verse 29. So doth God frequently deal with apostates from the gospel, or from the principal truths of it, unto idolatry and superstition. And when they are engaged in the pursuit of these lusts, especially when they are judicially given up unto them, they are held assuredly, as under cords and chains, unto final impenitency.

4. God gave such persons up unto Satan, to be blinded, and led by him into pernicious delusions: “Because they received not the love of the truth, that they might be saved, God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness,” 2 Thessalonians 2:10-12. This was the state and condition of the persons here prophesied of. The truth of the gospel was preached unto them, and for some time professed by them. They received the truth; but they received not the love of it, so as to comply with it and improve it unto its proper end. This kept them barren and unfruitful under their profession; for where the truth is not loved, as well as believed or assented unto, it will bring forth no fruit. But this was not all; they had pleasure in their sins, lusts, and unrighteousnesses, resolving not to part with them on any terms. Whereas, therefore, these are all of them absolutely and without limitation judged and condemned by the truth of the gospel, they began to dislike and secretly to hate the truth itself. But whereas, together with their lusts and unrighteousnesses, wherein they had pleasure, they found a necessity of a religion, one or other, or the pretense of some religion or other, to give them countenance against the truth which they rejected, they were in a readiness to any thing that should offer itself unto them. In this condition, in the way of punishment, and as a revenge of their horrible ingratitude and contempt of his gospel, God gives them up to the power of Satan, who blinds, deludes, and deceives them with such efficacy as that they shall not only readily embrace, but obstinately believe and adhere to, the lies, errors, and falsehoods that he shall suggest unto them. And this is the way and course whereby so many carnal gospellers are turned off unto Romish idolatry every day. Other instances of the severity of God on this occasion might be given, but these are fully sufficient to declare the manner of his dealing with such as those described in the text: whence it follows that their renovation unto repentance is impossible; for what hopes or expectations should we have concerning such as God hath utterly forsaken, whom he hath judicially smitten with blindness and hardness of heart, whom he hath given up not only to the power and efficacy of their own lusts and vile affections, but also immediately unto Satan, to be deluded and led captive at his pleasure? In vain shall the repentance of such persons be either expected or endeavored.

And this severity of God ought to be preached and insisted on in the declaration of the gospel. Let the reader consult what hath been already offered concerning the use of gospel threatenings and comminations on the third and fourth chapters. There is a proneness in corrupted nature to “despise the riches of the goodness, forbearance, and long-suffering of God, not knowing that the goodness of God leadeth them to repentance;” and thereon,”after their hardness and impenitent heart, they treasure up to themselves wrath against the day of wrath,” as our apostle speaks, Romans 2:4, 5. Considering nothing in God but mercy and long-suffering, and nothing in the gospel but grace and pardon, they are ready to despise and turn them into lasciviousness, or from them both to countenance themselves in their sins. By this means, on such mistaken apprehensions, suited to their lusts and corrupt inclinations, heightened by the craft of Satan, do multitudes under the preaching of the gospel harden themselves daily to destruction. And others there are who, although they will not on such wicked pretenses give up themselves to their lusts and carnal affections, yet, for want of constant vigilancy and watchfulness, are apt to have sloth and negligence, with many ill frames of spirit, to increase and grow upon them. Both sorts are to be stirred up by being put in mind of this severity of God. They are to be taught that there are secret powers, accompanying the dispensation of the gospel, continually “in a readiness to revenge all disobedience,” 2 Corinthians 10:6; — that “God is not mocked, for whatsoever a man soweth, that shall he also reap: for he that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting,” Galatians 6:7, 8. But I have elsewhere already showed the necessity there was of arming the gospel with threatenings, as well as confirming of it with promises, so as that it may not be here again at large insisted on.

From what hath been discoursed, it is evident how necessary and wholesome a warning or threatening is here expressed by the apostle. It is the open mistakes of men that have drawn undue entanglements out of it; in itself it is both plain and necessary. Shall we be afraid to say that God will not renew such sinners as those before described unto repentance? or to declare unto sinners that without repentance they cannot be saved? or shall we preach to men, that whatever light they have had, whatever gifts they have received, whatever privileges they have been made partakers of, whatever profession they have made, or for how long a season soever, if they fall totally and despitefully from the gospel into that which is most opposite both to its truth and holiness, yet there is no doubt but they may again repent and be saved? God forbid so great a wickedness should fall from our mouths! Nay, we are to warn all persons in danger of such apostasies that “if any one so draw back, God’s soul shall have no pleasure in him;” that “it is a fearful thing to fall into the hands of the living God;” that he will harden such sinners, and “give them up to strong delusions, that they may be damned;” that he is not under the engagement of any promise to give them repentance, but hath rather given many severe threatenings to the contrary. He hath told us that such persons are as “trees twice dead, plucked up by the roots,” of which there is no hope; that “denying the Lord that bought them, they bring on themselves, swift destruction — whose damnation slumbereth not;” with the like declarations of severity against them innumerable.

But what shall be said unto them who, having through great temptations, and it may be fears and surprises, for a season renounced the gospel, or such as, by reason of great sins against light and backsliding in profession, do apprehend themselves to be fallen into this condition, and yet are greatly desirous of a recovery, and do cry to God for repentance and acceptance? I answer as before, they are not at all concerned in this text. Here is nothing excluding them from acceptance with God and eternal salvation, be they who or what they will that seek it by repentance; only there are some who are excluded by God, and do obstinately shut up themselves from all endeavors after repentance itself, with whom we have not any thing to do.

It is true, those alone are here firstly and directly intended who in those days had received extraordinary or miraculous gifts of the Holy Ghost. But this, by just analogy, may be extended unto others, now those gifts are ceased in the church; for those gifts and privileges which are yet continued unto men do lay (in present circumstances) the same obligation upon them unto perseverance in profession, and give the same aggravation unto their apostasy, as did those extraordinary gifts formerly conferred upon profession. “Let us not, then, be high-minded, but fear.” It is not good approaching too near a precipice. Let unprofitable hearers and backsliders in heart and ways be awaked, lest they may be nearer falling under God’s severity than they are aware of. But we must return unto our apostle, giving an account of the nature of this sin, which is attended with so sore a judgment. And this he doth in a double instance.

2. VAnastaurou/ntaj e`autoi/j to.n Uio.n tou/ Qeou/. Beza affirms that e`autoi/j “to themselves,” is absent from some copies, and then the words may admit of a sense diverse from that which is commonly received; for avnastaurou/ntaj,”crucifying again;” may refer unto tina,j included and supposed in avnakini,zein, that some or any should renew them. It is impossible that any should renew them to repentance; for this cannot be done without crucifying the Son of God again, since these apostates have utterly rejected all interest in and benefit by his death, as once undergone for sinners. This none can do. We ought not, we cannot, crucify Christ again, that they may be renewed and saved. Who can entertain a thought tending towards a desire that so it might be? And this sense, in the same or an alike case, the apostle plainly expresseth, chap. 10:26, 27, “If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins.” Christ cannot be offered again, and so crucified again, without which the sins of such persons cannot be expiated; for the unbloody sacrificing of Christ every day in the mass was not as yet invented, and it is a relief fit only for them to trust unto who have no interest in that sacrifice which he offered once for all. But there is in that other place an allusion to the sacrifices under the law. Because they could legally expiate no sins but what were past before their offering, they were to be frequently repeated, upon reiterated sinning. So from time to time they sinned (as no man liveth and sinneth not), and had sacrifices renewed for their sins, applied unto the particular sins they had committed. This could now be so no more. Christ being once offered for sin, whoever loseth his interest in that one offering, and forfeiteth the benefit of it, there is no more sacrifice for him: “Christ henceforth dieth no more.” It cannot be hence imagined that the grace of the gospel is restrained, as being all confined unto that one sacrifice, from what was represented in the multiplied sacrifices of the law…

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