LETTERS of J. C. Philpot
March 31, 1840
My dear sister, Fanny—Though you might feel your letter was written in a presumptuous spirit, I cannot say that I perceived any trace of it, but thought it, like your other letters, breathed a tone of sincerity and humility. It is well, however, to be of quick understanding in the fear of the Lord, and to condemn ourselves when we feel guilty, for if we judge ourselves, we shall not be judged.
I fully agree with Mr. Isbell that Hebrews 10 and 11 refer not to the elect, but graceless professors; nor do I see any great difficulty in what is said of their attainments, though the language is very strong. I fully agree with you that the saints sin wilfully if by that expression is meant "deliberately." When David wrote to Joab to set Uriah in the forefront of the hottest battle, and then witdraw from him, that he might be smitten and die, he certainly acted in the most deliberate manner. Consider his writing the letter, signing, sealing, and sending it off to the camp. What room there was for conscience to work and check his meditated crime! So also when Aaron made the golden calf; what an interval of deliberation was there between breaking off the golden earrings, and fashioning it with a graving tool!
David's numbering of the people, in spite of the remonstrances of Joab, was clearly a deliberate sin; and so was Abraham's, in twice denying his wife. The conclusion, therefore, is inevitable, that as the saints sin wilfully, that is, deliberately, the Apostle in Hebrews 6 cannot mean such transgressions as all saints more or less fall into. My own conviction is that by "willful sinning" the Apostle means willful and deliberate apostasy; and that by falling away (Heb. 6:6) he means falling into open apostasy. For he speaks of treading under foot the Son of God, and "counting the blood of the covenant an unholy thing," and "putting the Son of God to open shame." Now to sin is not "to tread under foot the Son of God," and still less "to count the blood of the covenant an unholy thing;" for when a saint falls into sin, even with his eyes open, when he awakes out of his delusive dream, he longs for nothing so much as to feel the atoning blood of the Saviour applied to his conscience. Nor in the greatest hardness of his heart does he ever tread under foot the dear Son of God, but shudders at the thought. And the Apostle adds even "wilfully" to apostasy, as Peter openly apostatised, but not wilfully, as Judas did. I acknowledge the words of the Apostle respecting the attainments of apostates are very strong, and that there is much difficulty in many of his expressions.
But I think they all may be explained of such a natural work as counterfeits the operations of the Blessed Spirit. It says, for instance, that they were "once enlightened." Now, this may certainly signify light in the head as distinct from grace in the heart. In the times of the apostles there were gifts of tongues, etc., as pointed out in 1 Cor. 12. Now it seems probable that these outward gifts were bestowed upon characters devoid of grace for the benefit of the Church, and therefore Paul (1 Cor. 13) supposes he may have all these gifts and yet be nothing. I think, therefore, that such expressions as "tasting the heavenly gift," and "being made partakers of the Holy Spirit," refer not to inward regenerating grace, but to such outward gifts as were then common. That they "tasted the good word of God and the powers of the world to come," I think may be explained by their having such an acquaintance with it as amounted to a taste only in the mouth, without an eating, feeding upon, or digesting it. We know there are natural joys in professors, as well as natural convictions, and the power of Satan working as an angel of light upon a deluded heart is amazing indeed. All this may amount to a taste where there is no real feeding on the flesh of the Son of Man.
You will also observe that faith, hope, and love are not once mentioned as existing in such characters, nor is anything said of repentance, regeneration, godly sorrow, filial fear, contrition, humility, or patience. No, the Apostle compares them to earth that brings forth thorns and briers, and is near unto cursing, while he expressly says that he is persuaded "better things, and things which accompany salvation," of those to whom he was writing, plainly implying that such things as he had previously spoken of did not accompany salvation. These "better things" and "things which accompany salvation" are "love" (ver. 10), manifested by its work and labor; "hope" (ver. 11), as an anchor of the soul, sure and steadfast, entering within the veil (ver. 19); and "faith" (ver. 12), whereby the promises are inherited. These are graces in opposition to gifts. A man may fall from the latter, but not from the former.
Again, if you refer to the connection of Hebrews 10:26, I think it is plain the Apostle refers to apostasy. He says (ver. 23), "Let us hold fast the profession of our faith without wavering;" implying there was a danger of letting go even the profession of faith. And he adds (ver. 25), "Not forsaking the assembling of ourselves together," etc., which it appears many then did, for fear of persecution; and then adds, "For if we sin willfully," etc., connecting the willful sin for willful apostasy with ceasing to hold fast a profession, and forsaking the assemblies of saints. He also adds the pangs of remorse in such (ver. 27), and styles them "adversaries."
Now, to fall into sin, or commit it in a measure willfully, that is, deliberately, is a very different thing from being an adversary of Christ, despising His Gospel (as implied ver. 28), treading under foot the Son of God, counting His blood an unholy thing, and doing despite (literally, treating with insult and contempt) unto the Spirit of grace. The sin of the Corinthian (1 Cor. 5:1) was not so much as named among the Gentiles, and was a complication of adultery and incest. Of course, his taking his father's wife was a deliberate act, and not what is commonly called "a fall." And yet, when he repented after his being put out of the Church, and manifested repentance, he was to be forgiven and comforted (2 Cor. 2:6-8). Peter sinned wilfully when he withdrew himself from the Gentile converts for fear of the Jews (Gal. 2:12), and therefore Paul withstood him to the face, and reproved him before them all. "There is," says John, "a sin unto death" (1 John. 5:16). This, I believe, is willful apostasy, or the sin against the Holy Spirit; but he adds, "There is a sin not unto death;" such are the falls and backslidings of saints. I have here, according to your request, given you a mere sketch of my views on this subject, which cannot be fully entered into without considerable space, and, after all, there are great difficulties in the passages.
I have thought, sometimes, there is a purposed ambiguity to stir up the souls of the saints who need continual warnings of this kind to preserve them from declensions. God preserves all His saints, but He does so by means of promises, precepts, warnings, exhortations, threatenings, dreadful examples, etc., which serve as hedges against their falling away. He does not keep them from falling as a man puts a plate on a shelf, but as a mother warns her child of a deep well in the garden, and not to go too near it. I fear you will not find my exposition very satisfactory, but it may be a clue to further thought on your part.
I have received both Mr. Isbell's letters, and was much interested in his account of his visit to Ireland. He found things much as I expected. The Evangelical clergy are a dark tribe as to any internal acquaintance with the things of God. The little they know is chiefly in the letter, and they are not sound even in that.
I have a high esteem for Triggs. What a revolution that the daughter, wife, and mother of a clergyman should like to hear a poor mason! I am sure, if we have satisfactory evidences that it is a real work of the Blessed Spirit, we may well say with Hart, "Then grace is grace indeed." Oh, who is beyond the reach of sovereign, matchless grace? What a sweet way of salvation! How safe and secure to the elect! If our mother feels her deep need of the Savior's blood to be sprinkled and applied to her conscience, she has every encouragement to cast herself at His feet. Who were farther from God than we in our affections and desires? But He is found of them that sought Him not. It will be a blessed link in the grand predestinated chain that you left Walmer, that barren and icy land, to settle at Stoke, should the Lord's grace and mercy be clearly manifested in the remnant of our family. You are certainly highly favored in having Mr. Isbell at Stoke.
You do wisely I think, to mix but little with those who attend at the same place. To see occasionally a tried and exercised soul is profitable. "Those who feared the Lord spoke often one to another." "As iron sharpens iron, so a man sharpens the countenance of his friend." To visit the poor, also, of the flock, removes the imputation of pride which is easily affixed to too great seclusion.
You seem to begin to find the believer's path more rough and thorny than you at first anticipated. I have little opinion of those who find it a smooth and flowery road. As Berridge says—"The strait and narrow road they missed, which leads to Zion's hill."
There were little need of promises and such other encouragements as the Word of God is full of, if believers were not brought into such straits and difficulties as to continually need them. Our heart is full of unbelief, infidelity, worldliness, pride, presumption, hypocrisy, and every other hateful sin. Where these evils exist they will manifest themselves, and it is this warfare between flesh and spirit which makes true religion such a continual scene of changes. What deadness is often felt, what darkness of soul, what coldness and hardness of heart, what disinclination, yes, what aversion to the things which belong to our peace! Thus guilt comes in and the conscience becomes defiled therewith, and we cry out, "Woe is me! My leanness, my leanness! Woe unto me! My soul cleaves to the dust; quicken me according to Your word. Will You not revive us again, that Your people may trust in You?" Some of God's people are not exposed to gross temptations. The fortress of their heart is not assailed by storm, but gradually undermined by the slower process of coldness, deadness, disinclination to spiritual things, and a miserable, careless, carnal, worldly, slothful state, which benumbs all the spiritual, faculties.
I am very pleased to hear my brother-in-law is so affectionate to dear Mary Ann, and allows her to go to chapel; and I am very glad she has an inclination to go and hear the word of truth. May the Lord visit her soul with His own rich mercy and love, and that will abundantly satisfy her soul! You must expect to bear a cross if you are on the Lord's side. The carnal mind is enmity against God, and you know from personal experience what dislike and contempt the carnal mind has to dissent; and you well remember what a character was entertained of Mr. Isbell, even by yourself, before you knew the meaning and power of what he preached. You need not marvel, then, if you are despised and hated, as well as slandered and misrepresented. It is the usual lot of those who follow Jesus in the regeneration. Yes, He has promised a blessing on all such reviled and; slandered followers of Himself (Matt. 5:11, 12; John 20:18-21).
Sarah sends her love to our dear mother, yourself, and Mary Ann, in which I heartily join.
Your affectionate Brother,
J. C. P.