might at length arrive, thoughtfulness of what might be required at the last day of myself, though cast in a mean and obscure condition in the world, did not a little exercise my mind. The glory of God, the honour of Christ and the gospel, and the eternal welfare of the souls of men, being eminently concerned, I knew not how he could have the least satisfaction in the truth and reality of his own Christianity who was not greatly affected with, and did not really mourn for, their suffering in this woful apostasy. What I have attained unto in that kind I have no reason to declare, but hope I may say, without the offence of any, that as I verily believe neither my prayers nor tears have been proportionable unto the causes of them in this matter, so I can and will say that they have been real and sincere.

I was not ignorant of the weakness and impertinency of all thoughts that a person of my mean condition in the world, disadvantaged by all imaginable circumstances that might prejudice the most sincere endeavours, should attempt any thing with respect unto the relief of nations or national churches, which yet are not without the verge of this fatal evil. To mourn for them in secret, to labour in prayers and supplications for a more plentiful effusion of the Spirit of Christ upon them for their good, are things which, although they may despise, yet God will accept in and from the meanest of them that call on his name in sincerity. Unto whom other opportunities and advantages are granted, from them other things will be required; and it is, no doubt, a great account they have to give who are admitted and esteemed as those whose place and duty it is to stem the current of overflowing impiety and profaneness, and effectually to apply the sovereign remedies of all those evils unto the souls and consciences of men. Sad will it be for them under whose hand this breach shall be, if they endeavour not to prevent it with their utmost diligence, and the open hazard of all their earthly concerns. A learned writer of the church of England affirms, "That there were two no small sins of noisome hypocrisy that he had espied among others;—the one, an opinion that there can be no fit matter of martyrdom in a state authorizing the true profession of that religion which among many we like best, and, left unto ourselves, would make choice of; the other, which in part feeds this, a persuasion that mere errors in doctrine or opinion are more pernicious than affected indulgence to lewd practices, or continuance in sinful courses, or open breaches of God's commandments." And after he had declared that "ministers of the gospel may deny Christ, or manifest their being ashamed of the gospel, by not opposing his word as they ought unto the sins of men,” he adds, “That any age, since Christian religion was first propagated, hath wanted store of martyrs, is more to be attributed unto the negligence, ignorance, and hypocrisy, or want of courage in Christ's ambassadors, or appointed pastors, than unto the sincerity, mildness, or fidelity of the flock, especially of the bell-wethers or chief ringleaders,” Jac. tom. i. b. 4. c. 4; with much more to the same purpose, which well deserve some men's consideration before all things of this nature be too late.

But there is a duty of trading with a single talent; and if there be a ready mind, it is accepted according to what a man hath, and not according to what he hath not. And this alone hath made me adventure the proposal of my thoughts about the nature, causes, and occasions of the present defection from the gospel and decay of holiness, with the means of preservation from its infection, and prevention of its prevalency in private persons; for it is to no purpose to shut up all endeavours under fruitless complaints, nor yet to attempt an opposition unto effects whose causes are not well known and considered. Wherefore the investigation and declaration of the causes of this evil are the principal subject of the ensuing discourses. And if I have attained but thus much, that persons of more understanding and abilities to find out the hidden springs of the inundation of sin and errors in the

Christian world, and who have more advantages to improve their discoveries unto public good, shall be hereby excited to undertake so necessary a work and duty, I shall esteem myself to have received a full reward.

There is one thing yet whereof I must advise those readers which are pleased to concern themselves in any writings of mine. The publishing of this exposition of some verses of the sixth chapter of the Epistle unto the Hebrews may have an appearance of my deserting that continued exposition of the whole epistle which I had designed. But as I know not what I may attain unto in the very near approach of that season wherein I must lay down this tabernacle, and the daily warning which, through many infirmities, I have thereof, so I am resolved whilst I live to proceed in that work as God shall enable, and other present necessary duties will allow. And the sole reason, added unto the seasonableness, as I supposed, of this discourse, why this part of the Exposition is singly proposed unto public view, was because the thoughts which arose thereon were drawn forth into such a length as would have been too great a digression from the context and design of the apostle.

THE NATURE AND CAUSES OF APOSTASY

FROM THE GOSPEL.

CHAPTER I.

The nature of apostasy from the gospel declared, in an exposition of
Heb. vi. 4-6.

INTENDING an inquiry into the nature, causes, and occasions of the present defection that is in the world from the truth, holiness, and worship of the gospel, I shall lay the foundation of my whole discourse in an exposition of that passage in the Epistle of Paul the apostle unto the Hebrews, wherein he gives an account both of the nature of apostasy and of the punishment due unto apostates; for as this will lead us naturally unto what is designed, so an endeavour to free the context from the difficulties wherewith it is generally supposed to be attended, and to explain the mind of the Holy Ghost therein, may be neither unacceptable nor unuseful. And this is chap. vi. 4-6, whose words are these that follow::

Αδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας, γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου, καὶ μετόχους γενηθέντας Πνεύματος ἁγίου, καὶ καλὸν γευσαμένους Θεοῦ ῥῆμα, δυνάμεις τε μέλλοντος αἰῶνος, καὶ παραπεσόντας, πάλιν ἀνακαι νίζειν εἰς μετάνοιαν, ἀνασταυροῦντας ἑαυτοῖς τὸν Υἱὸν τοῦ Θεοῦ καὶ παραδειγ ματίζοντας.

Αδύνατον γάρ. "Impossibile enim," that is, "est;"-" It is impossible." Syr.,,—“But they cannot." This respects the power of the persons themselves, and not the event of things; it may be not improperly as to the sense. Beza and Erasmus, "Fieri non potest," "It cannot be;" the same with "impossible." the use of the word adóvarov in the New Testament, which signifies sometimes only what is very difficult, not what is absolutely denied, makes it useful to retain the same word, as in our translation, "For it is impossible."

But

one time," or "once descended unto baptism;" of which interpretation we must speak afterward. All others, "Qui semel fuerint illu

minati;”—“Who were once enlightened." Only the Ethiopic follows the Syriac. Some read "illustrati" to the same purpose.

Γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου. Vulg. Lat., " Gustaverant etiam donum cœleste;" "etiam," for "et." Others express the article by the pronoun, by reason of its reduplication: "Et gustaverint donum illud cœleste;"-" And have tasted of that heavenly gift." Syr., "The gift that is from heaven." And this the emphasis in the original seems to require: " And have tasted of that heavenly gift."

Καὶ μετόχους γενηθέντας Πνεύματος ἁγίου. “ Et participes facti sunt Spiritus Sancti," Vulg. Lat.;-" And are made partakers of the Holy Ghost." All others, “facti fuerint," "have been" made partakers of the Holy Ghost. Syr., "The Spirit of holi

Καὶ καλὸν γευσαμένους Θεοῦ ῥῆμα. Vulg. Lat., " Εt gustaverunt nihilominus bonum Dei verbum.” Rhem., "Have moreover tasted the good word of God." But "moreover" doth not express " nihilominus." [It must be rendered,] "And have notwithstanding,” etc., which hath no place here. Kaλòv ¡ñμa,—“ verbum pulchrum."

Δυνάμεις τε μέλλοντος αἰῶνος. Virtutesque seculi futuri." Syr., -"virtutem," the "power." Vulg., "seculi venturi." We cannot in our language distinguish between "futurum" and "venturum," and so render it "the world to come."

Kai Tapaπeσóvras. Vulg., "Et prolapsi sunt." Rhem., "And are fallen." Others, "Si prolabantur,” which the sense requires; “If they fall,” that is, “away," as our translation, properly. Syr.,, "That sin again,”—somewhat dangerously, for it is one kind of sinning only that is included and expressed.

Πάλιν ἀνακαινίζειν εἰς μετάνοιαν. Vulg., " Rursus renovari ad pcnitentiam,""To be renewed again to repentance," rendering the active verb passively. So Beza also, "Ut denuo renoventur ad resipiscentiam;"-"That they should again be renewed to repentance." The word is active as rendered by ours, "To renew them again to repentance."

*Ανασταυροῦντας ἑαυτοῖς τὸν Υἱὸν τοῦ Θεοῦ. "Rursum crucifigentes sibimetipsis Filium Dei.” Καὶ παραδειγματίζοντας. Vulg., “Etostentui habentes." Rhem., "And making him a mockery." Erasmus, "Ludibrio habentes." Beza, "Ignominiæ exponentes." One of late, "Ad exemplum Judæorum excruciant;"-"Torment him as did the Jews."

"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," (for any) “to renew