*Exoucius.
without an internal rejection of the gospel; (3.) Not through dark-
ness, ignorance making an impression for a season on the minds — and reasonings of men: which things, though exceedingly evil and
dangerous, may befall them who yet contract not the guilt of this crime, :
done éxovo/us, “ willingly;’,as, (1.) Not upon a sudden © surprisal and temptation, as Peter denied Christ; (2.) Not on those — compulsions and fears which may work a present dissimulation, —
VER. 26, 27.] ’ EPISTLE TO THE HEBREWS. 531
But it is required thereunto, that men who thus sin, do it, (1.) By choice, and of their own accord, from the internal pravity of their own minds, and an evil heart of unbelief to depart from the living God. (2.) That they do it by and with the preference of another way of religion, and a resting therein, before or above the gospel. (3.) That whereas there were two things which were the foundation of the profession of the gospel; [1.] The blood of the covenant, or the blood of the sacrifice of Christ, with the atonement made there- by; and [2.] The dispensation of the Spirit of grace; these they did openly renounce, and declared that there was nothing of God in them, as we shall see on verse 29. Such were they who fell off from the gospel unto Judaism in those days. Such are they whom the apostle here describeth, asis evident in the context. I will say no more unto the sin at present, because I must treat of it under its ageravations on verse 29.
Obs. I. If a voluntary relinquishment of the profession of the gos- pel and the duties of it be the highest sin, and be attended with the height of wrath and punishment, we ought earnestly to watch against every thing that inclineth or disposeth us thereunto.
Obs. II. Every declension in or from the profession of the gospel hath a proportion of the guilt of this great sin, according unto the proportion that it bears unto the sin itself. Hereof there may be various degrees,
Obs. II. There are sins and times wherein God doth abso- lutely refuse to hear any more from men in order unto their sal- vation.
2. The first thing which the apostle chargeth as an aggravation of this sin is, that it cannot be expiated, “There remaineth no more sacrifice for sins;’—-words not unlike those of God concerning the house of Eli, 1 Sam. iii. 14, “I have sworn unto the house of Eli, that the iniquity of Eli’s house shall not be purged with sacrifice nor offering for ever.” An allusion is had herein unto the sacri- fices of the law. As there were certain sins which—from their na- ture, as murder, adultery, blasphemy; or from the manner of their commission, with obstinacy and a high hand—had no sacrifice allowed for them, but those that were so guilty were to be “cut off” from the people of God, and to “ die without mercy,” as the apostle declares his own mind, verse 28: so is it with them that thus “sin
willingly ;” there is no relief appointed for them, no means for the expiation of their sin. But yet there is an especial reason of this severity under the gospel, which the apostle hath principal respect unto, And this is, that there is now no multiplication or repetition of sacrifices for sin. That of Christ, our high priest, was “offered once for all;” henceforth “he dieth no more,” he is offered no more, nor can there be any other sacrifice offered for ever.
532 AN EXPOSITION OF THE [CHAP. X.
9.
This the words express, O3x ér: &rodefrerc, “There remaineth not;” there is not, in the counsel, purpose, or institution of God, any other sacrifice yet left, to be offered in this, or any other case. To suppose there is yet any such left, it must be on one of these two accounts: (1.) That God would change the whole dispensation of himself and his grace by Christ, because of its weakness and insufficiency, But it may be said, ‘ Whereas God did thus deal with the Mosaical law and all its sacrifices to ~ bring in that of Christ, why may not therefore there be another way of expiation of sin yet remaining, whereby they may be purged and purified who are guilty of apostasy from the gospel?’ (2.) ‘ Although men have justly forfeited all their interest and benefit by the one offering of Christ, why may he not appoint another for them, or cause himself to be offered again for their recovery?’ But both these suppositions are not only false, but highly blasphemous; for it is certain “there remaineth no more sacrifice for sins.”
Ovota rep! &papriov compriseth all sorts of offerings and sacrifices whereby sin might be expiated. Wherefore the apostle plainly expresseth, that as persons, by a voluntary relin- quishment of the gospel, did forfeit all their interest in the sacrifice of Christ, as he further declares, verse 29, so there was no way appointed for the relief of them by the expiation of their sin for ever.
Further to clear the mind of the Holy Ghost herein, I should answer some inquiries that may arise on this interpretation of the words, but in this place I shall only propose them:—