thing impossible: but were told in reply that "what is impossible with men, is possible with God;"* that, by the grace of God, this work, however difficult and extraordinary, might yet be accomplished. In like manner we are to understand the word impossible in the text; not as implying something absolutely and unconditionally impracticable; but only a case of extreme difficulty, in which there are in general many more chances of failure than of success. To take it in any other sense is indeed to give to the religion of Christ a stern and forbidding aspect, to represent one false step in the line of our religious duties as irrecoverable, to shut the door against repentance, and to revive a doctrine not only condemned long since by the most sober minded part of the Christian world, but also in direct opposition to an article in the Creed, which in the service of our church we are constantly in the habit of repeating.†

Many were the troubles and persecutions to which the primitive Christians were exposed for nearly three centuries; and much "need had they of patience, that, after they had done the will of God, they might receive the promise." + They had trial (to adopt the

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Matth. xix. 26.-Luke xviii. 27.

† See Pearson on the Creed, page 369, Ed. 11, folio; and Mosheim's Eccles. Hist. by Maclaire, vol. 1, p. 308.

Hebr. x. 36.

language of the writer of this Epistle,) of cruel mockings and scourgings; of bonds and imprisonment. They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins, being destitute, afflicted, tormented."* That under such complicated trials and sufferings human nature should sometimes betray its weakness; that the faith of the most resolute should waver, and hardly be found equal to such a conflict, is surely nothing wonderful. How then could any who called themselves Christians, be so obdurate and inflexible, so devoid of that primary Christian virtue—charity, as to exclude finally from their communion all who fell from their baptismal vows under such distressing circumstances. We know however that there have been Christians of these uncharitable principles, formerly the promoters of a troublesome heresy, or rather schism, in the Church, and who in defence of those principles, adduced this very passage of Scripture which I have chosen for my text. † At the same time it must be observed, that principles so revolting to the best feelings of our nature were speedily condemned by public authority. This interpretation of the text was by no means

* Hebr. xi. 36, 37.

+ The Novatians; V. Mosheim, ubi supr.

generally approved; and so averse to it indeed was the Church of Rome, as well as some ancient Christian writers, that for this reason they objected to receive the Epistle to the Hebrews among the Canonical Books of Scripture, and could not, by any means, be persuaded that it was the work of St. Paul. *

What indeed can be more contradictory to the general tenor of Scripture, and to that declaration in particular, that "in Christ we have redemption through his blood, the forgiveness of sins, according to the riches of his grace," than the doctrine that it is absolutely and decidedly impossible to restore those who fall into any mortal sin-any temporary deviation from their religious principles, to a state of grace and favour with God?

But perhaps we shall have a better idea of the real meaning of the words of my text, if we examine them a little more particularly, and especially take into consideration the persons to whom they are addressed. "It is impossible" (says the author of this Epistle,) for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted

* V. Tertull. de Pudicit; Rosenmüller on the New Testament, Tom. 5, p. 20; Lardner, Vol. 2, p. 374—Vol. 4, p. 229, et alibi. Ed. 1788.

+ Ephes. i. 7.

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."

That this Epistle is addressed to native Jews, or Hebrews, is evident not only from the Title of it, (for that probably was afterwards prefixed,) but also from the general tenor of the Apostle's reasoning, and from the constant allusion to those Jewish rites and ceremonies with which few of the Heathens were perfectly acquainted. It is equally clear that it is addressed to such Hebrews as had been instructed in the principles of the Christian faith. For notwithstanding some have been of a contrary opinion, I think the fact may be easily proved by adducing a few passages from the Epistle itself. In the 3rd chap. and the 1, 5, 6, 12, and 14 ver. we have the following words: "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus. Moses verily was faithful in all his house as a servant,But Christ as a son, over his own house: whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. For we

are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end." In chap. 5, ver. 12, and chap. 6, ver. 1, 2, 10, we read as follows: "For when for the time you ought to be teachers, you have need that one teach you again which be the first principles of the oracles of God. Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of laying on of hands, and of the resurrection of the dead, and of eternal judgment." Finally, in chap. 10, ver. 32, 33, 34, we meet with expressions still more forcible and apposite to the case in point. "But call to remembrance the former days, in which, after you were illuminated, you endured a great fight of afflictions; Partly whilst you were made a gazing stock, both by reproaches and afflictions; and partly whilst you became companions of them who were so used. For you had compassion of me in my bonds, and took joyfully the spoiling of your goods; knowing in yourselves, that you have in heaven a better and an enduring substance."

If these passages of Scripture are not regarded as full and conclusive evidence that this Epistle was addressed to Jewish converts, to