and be lost; a statement which is flatly opposed to Scripture. Others again imagine that the chief force of the passage lies in the word "impossible," which they interpret "very difficult ;" and others again believe that it lies in the words "fall away," which, they say, signify "a total defection from God." We think, however, that this portion of God's word, like his entire word, is much more comprehensive, and cannot be restricted to either of these latter senses; although it may, and no doubt does, comprehend them both. Consider, for a moment, the purpose for which it was written. We know God "has no pleasure in the death of him that dieth" (Ezek. xviii. 32, xxxiii. 11), and that he "will have all men to be saved, and to come unto the knowledge of the truth" (1 Tim. ii. 4) ; and since God is infinite in knowledge, it is clear there existed a strict necessity for such an awful passage as this, or it never would have been written; and it was no doubt intended as a profitable threatening, specially to prevent the Hebrews from relapsing into Judaism, and generally to prevent all the professing people of God from apostasy; and as God "is longsuffering to us-ward," and "not willing that any should perish, but that all should come to repentance" (2 Pet. iii. 9); and "he doth not afflict willingly, nor grieve the children of men" (Lam. iii. 33); and has made especial mention of backsliders in his word, and has given them some

very precious promises (Jer. iii. 14-22, Hos. xiv. 4, &c.).; it was no doubt likewise written in general terms, in order that the unhappy backslider, who had a desire to return to God, might do so, and might have a peradventure of hope, even in the teeth of such a fearful word as this.

But to the consideration of the passage itself. And, first, as to the characters of the persons here spoken of. They "were once enlightened," äñаž φωτισθέντας. We have the same word used in Eph. i. 18, from whence we gather that this enlightenment respects the heart as well as the understanding, "the eyes of your understanding (r nagdías μv, literally, of your heart) being enlightened (Tepwrioμévous)." It occurs again in Heb. x. 32, "But call to mind the former days in which, after ye were illuminated (profévrεs), ye endured a great fight of afflictions ;" and in John i. 9, this illumination is expressly ascribed to Christ himself, who is called "the true light, which lighteth (puri) every man that cometh into the world;" or, as many excellent scholars translate it, "the true light which, coming into the world, enlighteneth every man," i. e. was sent into the world for that purpose. The passage is, therefore, somewhat equivalent to that in the 10th chapter of this same

* The common reading is diavoías (understanding), but it is generally supposed to have been a gloss. See Bloomfield, in loc.

Epistle, "after that we have received the knowledge of the truth" (ver. 26); and the enlightenment here spoken of seems to consist in the communication of spiritual knowledge to the understanding, by the spirit of Christ, which MAY or MAY NOT influence the heart likewise. Similarly we find St Paul's commission to the Gentiles was first "to open their eyes," and, secondly, " to turn them from darkness to light, and from the power of Satan unto God, that they might receive forgiveness of sins," &c. (Acts xxvi. 18). But it is clear that there were some, if not several amongst them, who had the eyes of their understanding opened, but whose hearts, nevertheless, were not "turned from darkness to light," &c. Thus we have a Balaam in the Old Testament, who is described as "the man 'whose eyes were open" (Num. xxiv. 3, 4, 15, 16), and who could so far see the blessedness of "the righteous," as to desire that he might "die" his

death,” and that his "last end might be like his" (chap. xxiii. 10), but whose heart was still wholly unrenewed and unconverted, for "he" still "loved the wages of unrighteousness" (2 Pet. ii. 15), and "his end was according to his works" (2 Cor. xi. 15, vide Rev. ii. 14, Num. xxxi. 8, Josh. xiii. 22). And, again, we have a Simon Magus likewise, under the New Testament, who was similarly enlightened (Acts viii. 13), and similarly unconverted (ver. 18-24).

They "have tasted of the heavenly gift." "The heavenly gift." Some understand this of the special gift of the Holy Spirit, which is, in Acts viii. 20, called the "gift of God," the Holy Ghost being in Scripture often said to be "received," and being expressly called a "gift" in Acts ii. 38 and x. 45. This would, however, make the apostle mention this subject twice, and in two successive clauses; and, indeed, such expositors state that he does, interpreting this clause the having experience of the gift (chiefly the supernatural gift of the Spirit) by possession, and the clause following, the knowing the gift of the Spirit by experience of his value, &c. Others, again, think this phrase is equivalent to the one in chap. iii. 1, "partakers of the heavenly calling," the word "heavenly" being applied by some to the calling itself, as in its nature of a heavenly character, and by others to the origin of the calling, as being from heaven, and therefore from one in heaven, namely Christ, which accords more with our own view of the matter, although we see not why both these meanings should not be included in the phrase.

With regard to the passage before us, however, we are strongly inclined to think that it refers to Jesus Christ, who expressly styles himself the "gift of God" (John iv. 10), and "by" whom St Paul tells us came "the gift of grace," which is a Heb

raism for "the gracious gift" (Rom. v. 15), or unmerited gift of his "righteousness" (vide ver. 17), "for he gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father. To whom be glory for ever and ever, Amen" (Gal. i. 4, 5). St Paul likewise calls him God's "unspeakable gift." "Thanks be unto God," says he, " for his unspeakable gift" (2 Cor. ix. 15).

And that passage in the 6th of John throws much light upon this subject. "Labour not for the meat which perisheth," said our Lord to the Jews, "but for that meat which endureth unto everlasting life, which the Son of Man shall give unto you for him hath God the Father sealed. Then said they unto him, What shall we do, that we might work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent. They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? What dost thou work? Our fathers did eat manna in the desert, as it is written, He gave them bread from heaven to eat. Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven, but my Father giveth you the true bread from heaven. For the bread of God is he which cometh down from heaven, and giveth life unto the world" (John vi. 27–33).