Derek Thomas

But you must be kept in the iron cage of despair. No, none at all, the man says. Why, the son of the blessed is very pitiful. And the man says, I have crucified him to myself afresh. He's quoting Hebrews 6. I have crucified him to myself afresh. I have despised his person. I have despised his righteousness. I have counted his blood an unholy thing. I have done despite to the spirit of grace.

Therefore, I have shut myself out of all the promises. And there now remains to me nothing but threatenings, dreadful threatenings, fearful threatenings of certain judgment and fiery indignation, which shall devour me as an adversary." For what did you bring yourself into this condition, Christian asks.

Therefore, I have shut myself out of all the promises. And there now remains to me nothing but threatenings, dreadful threatenings, fearful threatenings of certain judgment and fiery indignation, which shall devour me as an adversary." For what did you bring yourself into this condition, Christian asks.

And the man says, for the lusts, pleasures, and profits of this world, in the enjoyment of which I did then promise myself much delight. But now every one of those things also bite me and gnaw me like a burning worm. But canst thou not now repent and turn? God hath denied me repentance. His word gives me no encouragement to believe. Yea, himself hath shut me up in this iron cage.

And the man says, for the lusts, pleasures, and profits of this world, in the enjoyment of which I did then promise myself much delight. But now every one of those things also bite me and gnaw me like a burning worm. But canst thou not now repent and turn? God hath denied me repentance. His word gives me no encouragement to believe. Yea, himself hath shut me up in this iron cage.

Nor can all the men in the world let me out. Oh, eternity, eternity. How shall I grapple with the misery that I must meet with in eternity? Sobering, isn't it? It's quite alarming. It's... It's unexpected because it's not part of evangelical preaching and teaching in our time.

Nor can all the men in the world let me out. Oh, eternity, eternity. How shall I grapple with the misery that I must meet with in eternity? Sobering, isn't it? It's quite alarming. It's... It's unexpected because it's not part of evangelical preaching and teaching in our time.

In the 17th century, that verse in Hebrews 6, Hebrews 6, 4 through 6, and a similar set of verses in Hebrews 10 were taken very seriously indeed. We have to ask, I think, the question, when did we last hear a sermon on the unforgivable sin?

In the 17th century, that verse in Hebrews 6, Hebrews 6, 4 through 6, and a similar set of verses in Hebrews 10 were taken very seriously indeed. We have to ask, I think, the question, when did we last hear a sermon on the unforgivable sin?

the sin against the holy spirit that cannot be forgiven now these days we tend to interpret that as the sin of unbelief the only sin that can't be forgiven is unbelief you don't have faith you can't be forgiven so that becomes then the the unforgivable sin but in the 17th century The sin against the Holy Spirit, the unforgivable sin, was a sin that you could actually commit.

the sin against the holy spirit that cannot be forgiven now these days we tend to interpret that as the sin of unbelief the only sin that can't be forgiven is unbelief you don't have faith you can't be forgiven so that becomes then the the unforgivable sin but in the 17th century The sin against the Holy Spirit, the unforgivable sin, was a sin that you could actually commit.

It was an act of apostasy. It was a deliberate turning away from the truth of the gospel and into a life of licentiousness from which you would not be able to repent. And that was part of preaching in the 17th century, and Bunyan has it here.

It was an act of apostasy. It was a deliberate turning away from the truth of the gospel and into a life of licentiousness from which you would not be able to repent. And that was part of preaching in the 17th century, and Bunyan has it here.

In John Calvin's time, in the previous century, there was a famous Italian reformer who had turned from Catholicism, embraced the Protestant Reformation, and then towards the end of his life had recanted and had gone back into Romanism and into a way of works.

In John Calvin's time, in the previous century, there was a famous Italian reformer who had turned from Catholicism, embraced the Protestant Reformation, and then towards the end of his life had recanted and had gone back into Romanism and into a way of works.

And this man was often cited in sermons as an example of somebody who had committed the act of apostasy from which there would be no repentance. At the very least, Bunyan is describing here the need to persevere. He that perseveres to the end shall be saved. He's stressing something that is vital, I think, to 17th century understanding of the way of the gospel.

And this man was often cited in sermons as an example of somebody who had committed the act of apostasy from which there would be no repentance. At the very least, Bunyan is describing here the need to persevere. He that perseveres to the end shall be saved. He's stressing something that is vital, I think, to 17th century understanding of the way of the gospel.

That you come to Jesus, and you come to Jesus by faith alone in Christ alone. Nothing in my hands I bring, simply to thy cross I cling. But then you must persevere. Work out your salvation with fear and trembling, for it is God that works in you, both to will and to do of His good pleasure.

That you come to Jesus, and you come to Jesus by faith alone in Christ alone. Nothing in my hands I bring, simply to thy cross I cling. But then you must persevere. Work out your salvation with fear and trembling, for it is God that works in you, both to will and to do of His good pleasure.

And there is a holy activity about the Christian life and a fearfulness of sin and a fearfulness of the possibility of apostasy. Of course, the The archetype here is Judas himself, who was a professing disciple of Jesus.