romises of the divine Word. These are man's only
assurance that God is supremely just and good and that he can do _no
evil_. The Psalmist David said: "The Lord is my shepherd; I shall not
want." He likewise says: "I have been young, and now I am old, yet
have I never seen the righteous forsaken, nor his seed begging bread."
But it is only the eye of faith that can see the light behind the
cloud. If necessary, God can make the barrel of meal and the cruse of
oil as unfailing now as in the days of Elijah the Tishbite. My faith
in him is sealed with a seal that I hope will never be broken.

Attend an afternoon meeting at old man Parks's. Stay all night at
James Parks's.

TUESDAY, June 7. Meeting at Bethel. Speak from Mark 4:24. Afternoon
meeting at Jacob Cosner's. Speak from Hebrews 6:4, 5, 6, 7.

These words have a fearful sound, and much thought should be given to
their interpretation; and they should be well considered and due
self-examination gone through before any one presumes to apply their
terrific meaning to himself. After much study and research, I am led
to believe that they apply specifically to the apostate Jews. The
rejection and crucifixion of Christ was their great sin. "His blood be
on us and on our children," they cried. They invoked and accepted the
guilt of his cruel death. But God, in that mercy which endureth
forever, was willing to forgive even this sin upon their repentance
and faith. The veil was removed from the eyes of some. They "were
enlightened; they tasted of the heavenly gift," which is the Lord's
pardoning mercy. They were made partakers of the Holy Ghost; they
tasted of the good Word of God; they felt the powers of the world to
come; that is, they were impressed with a belief in a future state:
and all these expressions summed up together mean that they became
Christians.

But some of these Christians departed from the faith. They stumbled
and fell. In this act they rejected the Christ the second time, and
put him to an open shame. This, in God's sight, was just the same as
crucifying him afresh. They had crucified him once, and were forgiven,
because they did it ignorantly in unbelief. But now these that have
been enlightened to the extent described in the text cannot be excused
on the ground of ignorance, because they were enlightened to know what
they were doing. Their rejecting him must therefore be a deliberate,
willful act. Can any one ever repent of what he has done deliberately