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If any, having received the truth, sin wilfully,

SECT. ment of which thousands can bear testimony. Let us guard xiv. against so ungrateful and pernicious a neglect; and set ourselves to promote as far as possible, mutual edification; and so much the rather, as we see the day approaching; that solemn day, when all our opportunities in this world being come to a period, we must render up an account of all. It is a day, in which God will bring every work into judgment, and every secret thing, whether it be good or evil: let us therefore give all diligence to prepare ourselves for it; and remember how happily the ordinances of public worship are calculated to promote that preparation.

SECT.

XV.

SE C T. XV.

The apostle enforces his exhortation steadily to adhere to their Christian faith, by reminding them of the extremities they had endured in its defence, and of the fatal consequences of apostasy. Heb. X. 26, to the end.

I

a

HEBREWS X. 26.

HEBREWS X. 26.
OR if we sin

no more

HAVE urged you to a steadiness and cour-F wilfully after age in the profession of the Christian faith, that we have receivHeb. and have cautioned you against neglecting ed the knowledge of x. 26 those acts of public worship by which it is the truth, there reprofessed, on any consideration whatsoever. maineth sacrifice for sins, And I must continue to inculcate this caution with the greatest seriousness: for if we sin wilfully and presumptuously by apostatizing, after having received the knowledge of the truth with such incontestable evidence and power, there remaineth yet no more sacrifice for sin b nor is it possible to find any atonement that shall be efficacious, after having thus ungratefully and wickedly disowned that which God 27 had appointed. But on the contrary, all that 27 But a certain remaineth is a certain fearful expectation of the fearful looking for of judgment of God, and of his fiery indignation, judgment, and fiery indignation, which which is just ready to devour the adversaries of shall devour the adhis gospel, and shall, in a very little time, be versaries. poured out upon them in all its terrors.

If we sin wilfully.] The emphasis of ful sin, lest it should lead to that dreadful the apostle's argument must lead us to in- conclusion. terpret this of apostasy from Christianity. But as Diodate well observes, it might perhaps be expressed in this more general manner, to intimate how carefully we ought to guard against every degree of wil

No more sacrifice for sin.] This plainly intimates, as Dr. Bates (Harm p. 293) well observes, that God will not pardon sin without some sacrifice or satisfaction else the argument would be inconclusive.

they must expect the severest punishment :

XV.

79

28 He that de- This we might easily infer from the nature sECT: spised Moses' law, of things, even though we had not been so exdied without mercy, under two or three

witnesses:

X.

pressly warned of it in the word of God. For Heb. if any one, of whatever order and dignity, who x. 28 set at nought the law of Moses, by any presumptuous transgression of it, though that transgression might in itself seem ever so small, died without mercy on [the evidence of] two or three witnesses, and was excluded any benefit from those sin offerings which were appointed for offences of ignorance and incon29 of how much sideration: Of how much severer punishment do 29 punishment, ye suppose he shall be counted worthy, who hath be thought worthy, not merely insulted a faithful servant, but even who hath trodden trampled upon the Son of God, and who hath under foot the Son not only slighted the method of reconciliation of God, and hath and purification which God hath appointed for the covenant where- lower purposes, but hath accounted the sacred with he was sanctifi- blood of the covenant by which he was sanctified, ed, an unholy thing, and solemnly set apart to the service of God, a

suppose ye, shall he

counted the blood of

common or an unclean thing, like the blood of
a malefactor justly executed for his crimes ?
Now this he certainly doth, who rejects the
gospel; which cannot possibly be done with-
out the greatest imaginable outrage to the
memory of its Divine Author, who, had he not
indeed been the extraordinary Person he pro-
fessed himself to be, would deservedly have
been reckoned among the most detestable of
impostors. And such an offence is in present

* Set at nought the law of Moses.] This evidently alludes to that very important precept, Numb. xv. 30, 31, which doomed to certain death every one who offended with an high hand; that is, who was guilty of any wilful, deliberate, and presumptuous sin, whether in matters great or small; though a plea of ignorance or inconsideration was allowed where the rebellion and presumption was not made apparent by any overt act. And this was the foundation of the sin offering, which was in some degree analogous to the smaller punishment inflicted among us, for a crime, in other circumstances, capital, where benefit of clergy is sought and admitted.

Trampled upon.] As it appears to me, that this is a description of a case that could only occur where what was proper. ly the sin against the Holy Ghost was com

mitted, that is, ascribing the miracles wrought by his power to magic, and the operation of demons, I have paraphrased these words agreeable to that principle.

e

By which he was sanctified.] As it could not on any principles be certainly inferred, that every one who thus apostatized from Christianity had been truly renewed, I think it very apparent, that this sanctification must only refer to his being externally set apart, or consecrated to God; though I will not certainly say, how far it may, as Bishop Hoadly has thought, refer to the sacramental wine representing the blood of the covenant. Hoadly on Episc. p. 453. Some have interpreted it, of the blood whereby Christ was sanctified, or dedicated to God as a High Priest. Compare John x. 36; xvii. 19. But the former sense seems to me more natural.

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For it is a fearful thing to fall into the hands of God.

X. 29

SECT. circumstances the most aggravated, as it is and hath done desxv. plain, that he who commits it, has offered the pite unto the Spirit of grace? most contemptuous injury to the Spirit of grace, Heb. by whose miraculous and saving operations the truth of the gospel is demonstrated, to such a degree, that the highest blasphemy against him must virtually be expressed by such a conduct as we here suppose.

30 For we know him that hath said,

30 Avoid therefore all approaches to this with the most solicitous care, for the Divine justice Vengeance belongeth is not to be trifled with; as we know him that unto me, I will rechath said, (Deut. xxxii. 35, 36,) Vengeance [be- ompense, saith the longeth] to me: I will render recompense, saith Lord. And again, The Lord shall judge the Lord; and again, The Lord will judge his his people. people,f and if he vindicate and avenge the injury done to them, he will much more severely animadvert upon those which are offered to his

31 Spirit and his Son. Now surely you must 31 It is a fearful immediately be sensible, that [it is] dreadful thing to fall into the hands of the living indeed to fall into the hands of the living God; God. who living for ever, can for ever punish, in what degree he pleases, the wretched creatures, who have made themselves the objects of his final displeasure.

32 But I humbly hope, you will be delivered from so terrible a ruin; and that you may, I will lead back your thoughts to former events, which, if duly considered, may be very instructive, and may prove the means of establishing you in your resolution of adhering to the gospel. And I must particularly urge you to call to remembrance the former days, in which having been enlightened, with the knowledge of Christianity, and solemnly engaged in the

The Lord will judge his people, &c.] The connection seems plainly to require this interpretation; and it agrees very well with the purpose for which it is here introduced. Very few commentators have considered it in this view; yet since I wrote this, I find Mr. Cradock, (Apost. Hist. p. 387,) gives it the same sense. And Raphelius Annot. in loc.) hath produced a passage from Xenophon, in which the original word nga, will judge, is used to signify vindicating, or pronouncing sen

tence in favour of.

8 Having been enlightened.] By some this is understood of baptism; and it is

32 But call to re

membrance the forafter ye were illumer days, in which,

certain the fathers use the phrase in that sense. But I see no reason from scripture, for limiting it to that interpretation; or supposing, as Diodate himself does, there was any efficacy in baptism to enlighten, any more than to regenerate. Though as it was indeed the ordinance by which persons were solemnly entered into the list of those, who were in the main, and in the judgment of charity enlightened and regenerated, my respect for the opinion of so many eminent persons, ancient and modern, has determined me to hint at the sense they have generally given to it in the paraphrase.

fictions:

They ought not to cast away their confidence:

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Heb.

x.33

minated, ye endured profession of it by baptism, you endured a great sECT. a great fight of af- contest of sufferings, struggling and contend- xv. ing as for your lives, or what indeed was much 33 Partly while more valuable: Partly as ye were made a pubye were made a gaz lic spectacle both by reproaches and afflictions, ing stock, both by reproaches and af. like men exposed on a theatre as infamous; fictions; and part- and partly as ye were made partakers with those ly whilst ye became who were so treated, and most affectionately companions of them that were so used. appeared in the defence of the Divine cause, at the greatest hazard as well as expense.

have in heaven a bet

34 For ye had com- And indeed I have reason to speak this upon 34 passion of me in my my own knowledge for ye sympathized with me bonds, and took joy. fully the spoiling of in my bonds; and ye took the plunder of your your goods, knowing goods, not only with patience but with joy; in yourselves that ye knowing in yourselves that you have, upon the ter and an enduring security of the gospel promises, a far better, and an enduring substance in the heavens, where eternal riches and felicity awaits you, when all the possessions of earth are lost, and all its sorrows come to a perpetual period.

substance.

reward.

35 Cast not away Let the remembrance of these things there- 35 therefore your confidence, which hath fore animate you to persist in such heroic resogreat recompense of lutions; and cast not away that confidence of yours, and that free and courageous profession of it, which hath so great and glorious a recompense entailed upon it; even that of eternal life and happiness, which the Divine goodness will bestow as a gracious reward on all who thus 36 For ye have maintain it. It will indeed be necessary, that 36 need of patience; in order to secure it, you should take up a firm that after ye have done the will of God, and vigorous resolution; for ye have still need ye might receive the of continued patience, that having done the will promise. of God, during this short state of probation here, ye may receive and inherit the promise of life and salvation, to which ye have already expressed 37 For yet a little such a firm regard. And I hope you will 37 while, and he that still go on to maintain the glorious cause; for it is but yet a very little time, and as God declared by the prophet Habakkuk, though he supposes he might for a while tarry, (Hab. ii. 3,) he that cometh, he that is known by that illustrious title of the Comer, even the Lord

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A great contest.] This is the emphatical i Yet a little time.] Some would render signification of the word abanon, which it, a little, a very little time It has been gives a view of their courage and bravery observed, that xuevos, the Comer, is a very proper for his purpose, while he was title given to the Messiah, Mat. xi. 3. thus commending and animating them.

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For if any draw back, God will have no pleasure in him. SECT. Jesus Christ himself, on whom our eyes and shall

Heb.

come will

XV. our hopes are fixed, will come to the rescue of come; and will not his people, and he will not delay beyond the tarry. 37 period which his wisdom and faithfulness have marked out. He will come and open those important scenes, which shall not only conclude our labours and sufferings, but abundantly re

shall live by faith

but if any man draw back, my soul shail have no pleasure in

him.

38 pay them all. But in the mean time, as it is 38 Now the just there added, the just shall live by his faith, so we are assured by the repeated testimony of the word of God, that the truly good man shall by firm faith in the Divine perfections, promises, and grace, obtain justification and comfort, life and happiness. Yet if he draw back, my soul, saith the Divine oracle, shall have no complacency in him: a total apostasy would expose even the best of men to the Divine displeasure and abhorrence; as former experie ences of religion would render the guilt of 39 such apostasy more aggravated. But blessed be God, we have a cheerful hope of being pre- back unto perdition; served from so terrible a state; for we are not but of them that beof them that draw back to such dreadful destruc- lieve, to the saving tion, but of them that go on amidst all opposi- of the soul. tion still to believe; and sustained by Divine

verse

grace, will persevere in that happy way, to the
preservation and complete salvation of the soul.

IMPROVEMENT.

39 But we are not of them who draw

We see the dreadful consequences of sinning wilfully, after 26 we have received the knowledge of the truth: how diligently should we guard against every, even the least appearance of it. Should we fall into so great an evil, there would remain no more sacrifice for sin; and O how dreadful, to lose our part in that great Sacrifice, and be consigned over to a certain fearful expectation of wrath and fiery indignation! but blessed be God, it is not yet our case. It is not every wilful sin which thus seals up the wretched soul to condemnation; for who then could hope for heaven? or who in the utter despair of heaven, could enjoy this world? may we not say who could endure it ?

If we would avoid this dreadful doom, let us guard against every approach toward any thing which might be interpreted

Yet if he draw back.] We render the phrase in Habakkuk, lifted up. And it is observable, that the alteration of a single letter changes the reading into this sense

in which the Seventy have taken it. The original word usual properly signi fies to sneak or to slink away. Acts xx. 20; Gal. ii. 12.

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