him life for them that sin not unto death. There is a sin unto death. I do not say that he shall pray for it."

Hence they argue," Certainly, I do not say that he shall pray for it, is equivalent with, I say he shall not pray for it. So the apostle supposes him that has committed this sin, to be in a desperate state indeed! So desperate, that we may not even pray for his forgiveness: we may not ask life for him: and what may we more reasonably suppose to be a sin unto death, than a wilful rebellion after a full and free pardon ?" 2. "Consider, secondly," say they, "those terrible passages in the epistle to the Hebrews; one of which occurs in the sixth chapter, the other in the tenth. To begin with the latter: If we sin wilfully, after we have received the knowledge of the truth, there remaineth no other sacrifice for sin; but a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries. He that despised Moses' law died without mercy: of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and done despite to the Spirit of grace? For we know him that hath said, Vengeance is mine: I will recompense, saith the Lord It is a fearful thing to fall into the hands of the living God!' verse 26-31. Now is it not here expressly declared by the Holy Ghost, that our case is desperate? Is it not declared, that if after we have received the knowledge of the truth;' after we have experimentally known it; we sin wilfully;' which we have undoubtedly done, and that over and over; there remaineth no other sacrifice for sin, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries?'

3." And is not that passage in the sixth chapter exactly parallel with this? It is impossible for those that were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, -If they fall away,' (literally, and have fallen away,) to renew them again unto repentance: seeing they crucify to themselves the Son of God afresh, and put him to an open shame," " verse 4-6.

4. It is true, some are of opinion, that those words, it is impossible, are not to be taken literally, as denoting absolute impossibility; but a very great difficulty. But it does not appear that we have any sufficient reason to depart from the literal meaning; as it neither implies any absurdity, nor contradicts any other Scriptures. Does not this then, say they, cut off all hope; seeing we have undoubtedly "tasted of that heavenly gift, and been made partakers of the Holy Ghost?" How is it possible to renew us again to repentance;" to an entire change both of heart and life? Seeing we have crucified to ourselves "the Son of God afresh, and put him to an open shame."

5. A yet more dreadful passage, if possible, than this, is that in the twelfth chapter of St. Matthew: "All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men: and whosoever speaketh a word against the Son of Man, it shall be forgiven him. But whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come," ver. 31, 32. Exactly parallel to these are the words of our Lord, which are recited by St. Mark: "Verily I say unto you, all sins shall be forgiven unto the sons of men, and blasVOL. II.

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phemies wherewith soever they blaspheme. But he that shall blaspheme against the Holy Ghost, shall never be forgiven, but is in danger of eternal damnation," chap. iii, 28, 29.

6. It has been the judgment of some, that all these passages point at one and the same sin; that not only the words of our Lord, but those of St. John, concerning "the sin unto death," and those of St. Paul, concerning" crucifying to themselves the Son of God afresh, treading under foot the Son of GOD, and doing despite to the Spirit of grace," all refer to the blasphemy against the Holy Ghost; the only sin that shall never be forgiven. Whether they do or no, it must be allowed that this blasphemy is absolutely unpardonable; and that, consequently, for those who have been guilty of this, God" will be no more intreated."

7. To confirm those arguments drawn from reason and Scripture, they appeal to matter of fact. They ask, "Is it not a fact, that those who fall away from justifying grace, who make 'shipwreck of the faith,' that faith whereof cometh present salvation, perish without mercy? How much less can any of those escape, who fall away from sanctifying grace? who make shipwreck of that faith, whereby they are cleansed from all pollution of flesh and spirit? Has there ever been an instance of one or the other of these being renewed again to repentance? If there be any instances of that, one would be inclined to believe that thought of our poet not to be extravagant ;

'Even Judas struggles his despair to quell,

Hope almost blossoms in the shades of hell."

III. These are the principal arguments drawn from reason, from Scripture, and from fact, whereby backsliders are wont to justify themselves, in casting away hope: in supposing that God hath utterly "shut up his loving kindness in displeasure." I have proposed them in their full strength, that we may form the better judgment concerning them, and try whether each of them may not receive a clear, full, satisfactory

answer.

1. I begin with that argument which is taken from the nature of the thing: "If a man rebel against an earthly prince, he may possibly be forgiven the first time. But if, after a full and free pardon, he should rebel again, there is no hope of obtaining a second pardon: he must expect to die without mercy. Now if he that rebels again against an earthly king, can look for no second pardon, how can he look for mercy, who rebels a second time against the great King of heaven and earth?"

2. I answer: This argument drawn from the analogy between earthly and heavenly things, is plausible, but it is not solid: and that for this plain reason: analogy has no place here: there can be no analogy or proportion between the mercy of any of the children of men, and that of the most high God. "Unto whom will ye liken me, saith the Lord?” Unto whom either in heaven or earth? Who," what is he among the gods, that shall be compared unto the Lord?" "I have said, Ye are gods," saith the psalmist, speaking to supreme magistrates; such is your dignity and power, compared to that of common men. But what are they to the God of heaven? As a bubble upon the wave. What is their power in comparison of his power? What is their mercy compared to his mercy? Hence that comfortable word, "I am GoD and

not man, therefore the house of Israel is not consumed." Because he is God and not man, "therefore his compassions fail not." None then can infer, that because an earthly king will not pardon one that rebels against him a second time, therefore the King of heaven will not. Yea, he will; not until seven times only, or until seventy times seven. Nay, were your rebellions multiplied as the stars of heaven; were they more in number than the hairs of your head; yet, "return unto the Lord, and he will have mercy upon you; and to our God, and he will abundantly pardon."

3. "But does not St. John cut us off from this hope, by what he says of the 'sin unto death?' Is not, I do not say that he shall pray for it,' equivalent with, I say he shall not pray for it?' And does not this imply, that God has determined not to hear that prayer? That he will not give life to such a sinner, no, not through the prayer of a righteous man?"

4. I answer, "I do not say that he shall pray for it," certainly means, He shall not pray for it. And it doubtless implies, that God will not give life unto them that have sinned this sin: that their sentence is passed, and God has determined it shall not be revoked. It cannot be altered even by that "effectual fervent prayer," which, in other cases, "availeth much."

IV. But I ask, first, What is the sin unto death? And, secondly, What is the death which is annexed to it?

1. And, first, What is the sin unto death? It is now many years since, being among a people the most experienced in the things of God of any I had ever seen, I asked some of them, What do you understand by the "sin unto death," mentioned in the first epistle of St. John? They answered, "If any one is sick among us, he sends for the elders of the church; and they pray over him, and the prayer of faith saves the sick, and the Lord raises him up. And if he hath committed sins, which God was punishing by that sickness, they are forgiven him. But sometimes none of us can pray that God would raise him up. And we are constrained to tell him, We are afraid that you have sinned "a sin unto death;" a sin which God has determined to punish with death; we cannot pray for your recovery. And we have never yet known an instance of such a person recovering."

2. I see no absurdity at all in this interpretation of the word. It seems to be one meaning (at least) of the expression, "a sin unto death;" a sin which God is determined to punish by the death of the sinner. If, therefore, you have sinned a sin of this kind, and your sin has overtaken you; if God is chastising you by some severe disease, it will not avail to pray for your life; you are irrevocably sentenced to die. But, observe! this has no reference to eternal death. It does by no means imply that you are condemned to die the second death. No; it rather implies the contrary: the body is destroyed, that the soul may escape destruction. I have, myself, during a course of many years, seen numerous instances of this. I have known many sinners, (chiefly notorious backsliders from high degrees of holiness; and such as had given great occasion to the enemies of religion to blaspheme,) whom God has cut short in the midst of their journey; yea, before they had lived out half their days. These, I apprehend, had sinned "a sin unto death;" in consequence of which they were cut off, sometimes more

swiftly, sometimes more slowly, by an unexpected stroke. But in most of these cases, it has been observed, that "mercy rejoiced over judgment." And the persons themselves were fully convinced of the goodness as well as justice of God. They acknowledged, that he destroyed the body, in order to save the soul. Before they went hence, he healed their backsliding. So they died, that they might live for ever. 3. A very remarkable instance of this occurred many years ago. A young collier in Kingswood, near Bristol, was an eminent sinner, and afterwards an eminent saint. But by little and little, he renewed his acquaintance with his old companions, who by degrees wrought upon him, till he dropped all his religion, and was two fold more a child of hell than before. One day he was working in the pit with a serious young man, who suddenly stopped and cried out, "Oh Tommy, what a man was you once! How did your words and example provoke many to love and to good works! And what are you now? What would become of you, if you were to die as you are?" "Nay, God forbid," said Thomas, "for then I should fall into hell headlong! Oh let us cry to God!" They did so for a considerable time, first the one, and then the other. They called upon God with strong cries and tears, wrestling with him in mighty prayer. After some time, Thomas broke out, "Now I know God hath healed my backsliding. I know again, that my Redeemer liveth, and that he hath washed me from my sins with his own blood. I am willing to go to him." Instantly part of the pit caved in, and crushed him to death in a moment. Whoever thou art that hast sinned "a sin unto death," lay this to heart! It may be, God will require thy soul of thee in an hour when thou lookest not for it! But if he doth, there is mercy in the midst of judgment: thou shalt not die eternally.

4. "But what say you to that other scripture, namely, the tenth of the Hebrews? Does that leave any hope to notorious backsliders, that they shall not die eternally: that they can ever recover the favour of God, or escape the damnation of hell? If we sin wilfully after we have received the knowledge of the truth, there remaineth no other 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. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and counted the blood of the covenant wherewith he was sanctified, an unholy thing, and done despite unto the Spirit of grace?'

5. "And is not the same thing, namely, the desperate, irrecoverable state of wilful backsliders, fully confirmed by that parallel passage in the sixth chapter? It is impossible for those who were once enlightened, and partakers of the Holy Ghost,-and have fallen away, [so it is in the original,] to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open

shame.'

6. These passages seem to me parallel to each other, and deserve our deepest consideration. And in order to understand them, it will be necessary to know, 1. Who are the persons here spoken of; and, 2. What is the sin they had committed, which made their case nearly, if not quite desperate.

As to the first, it will be clear to all who impartially consider and compare both these passages, that the persons spoken of herein, are those, and those only, that have been justified; that the eyes of their understanding were opened and "enlightened," to see the light of the glory of God in the face of Jesus Christ. These only "have tasted of the heavenly gift," remission of sins, eminently so called. These 66 were made partakers of the Holy Ghost," both of the witness and the fruit of the Spirit. This character cannot, with any propriety, be applied to any but those that have been justified.

And they had been sanctified too: at least, in the first degree; as far as all are who receive remission of sins. So the second passage expressly, "Who hath counted the blood of the covenant wherewith he was sanctified, an unholy thing."

7. Hence it follows, that this scripture concerns those alone who have been justified, and at least in part sanctified. Therefore all of you, who never were thus "enlightened" with the light of the glory of God; all who never did "taste of the heavenly gift," who never received remission of sins; all who never" were made partakers of the Holy Ghost;" of the witness and fruit of the Spirit ;-in a word, all you, who never were sanctified by the blood of the everlasting covenant; you are not concerned here. Whatever other passages of Scripture may condemn you, it is certain, you are not condemned either by the sixth or the tenth of the Hebrews. For both of those passages speak wholly and solely of apostates from the faith, which you never had. Therefore, it was not possible that you should lose it, for you could not lose what you had not. Therefore, whatever judgments are denounced in these scriptures, they are not denounced against you. You are not the persons here described, against whom only they are denounced.

8. Inquire we next, What was the sin which the persons here described were guilty of? In order to understand this, we should remember, that whenever the Jews prevailed on a Christian to apostatize, they required him to declare, in express terms, and that in the public assembly, that Jesus of Nazareth was a deceiver of the people; and that he had suffered no more punishment than his crimes justly deserved. This is the sin which St. Paul, in the first passage, terms emphatically" falling away;" "crucifying the Son of God afresh, and putting him to an open shame." This is that which he terms in the second," Counting the blood of the covenant an unholy thing, treading under foot the Son of God, and doing despite to the Spirit of grace." Now which of you has thus fallen away? Which of you has thus "crucified the Son of God afresh?" Not one: nor has one of you thus "put him to an open shame." If you had thus formally renounced that "only sacrifice for sin," there had no other sacrifice remained; so that you must have perished without mercy. But this is not your case. Not one of you has thus renounced that sacrifice, by which the Son of God made a full and perfect satisfaction for the sins of the whole world. Bad as you are, you shudder at the thought: therefore that sacrifice still remains for you. Come then, cast away your needless fears! "Come boldly to the throne of grace!" The way is still open. You shall again" obtain mercy, and find grace to help in time of need."

V. 1. "But do not the well known words of our Lord himself, cut us off from all hope of mercy? Does he not say, 'All manner of sin and