Verse 26, 27

For if we sin wilfully after that we have received the knowledge of the Truth, there remaineth no more Sacrifice for sins: But a certain fearfull looking for of Judgment, and fiery indignation which shall devour the Adversaries.

In these Verses the Apostle gives a vehement enforcement of his preceding Exhortation, from the dreadful consequences of a total neglect of it, or uncompliance with it. And this he does, (1.) By expressing the nature of the sin which lyes therein. (2.) By an impossibility of deliverance from the guilt of it. (3.) The punishment, that would unavoidably follow upon it.

Interpreters have greatly perplexed themselves and others in the interpretation and exposition of these verses, and those that follow. Their conjectures in great variety have proceeded principally from a want of a due attendance to the scope of the Apostle, the argument he had in hand, the circumstances of the people to whom he wrote, and the present state of God's Providence towards them. I shall not trouble the Reader with their various conjectures and censures of them; but I shall give such an evident sence of the words, as themselves and the Context do evince to be the mind of the Holy Ghost in them.

1. As to the words, wherein the sin and state of such men is expressed, If we sin wilfully. He puts himself among them, as is his manner in Comminations; both to shew that there is no respect of persons in this matter, but those who have equally sinned, shall be equally punished: and to take off all appearance of severity towards them, seeing he speaks nothing of this nature, but on such suppositions as wherein if he himself were concerned, he pronounceth it against himself also. We sinning, or if we sin [〈 in non-Latin alphabet 〉], wilfully, say we; our former translations, willingly, which we have now avoyded, lest we should give countenance to a supposition, that there is no Recovery after any voluntary sin. If we sin wilfully, that is, Obstinately, Maliciously, and with despight which is the nature of the sin it self, as is declared v. 28. But the word does not require, nor will scarce bear any such sence. Willingly is of choice, without surprizal, compulsion, or fear; and this is all that the word will bear.

The season and circumstance which states the sin intended is, after we have received the knowledge of the truth. There is no question but that by the Truth the Apostle intends the Doctrine of the Gospel; and the receiving of it is upon the conviction of it's being truth, to take on us the outward profession of it. Only there is an Emphasis in that word [〈 in non-Latin alphabet 〉]; the word is not used any where to express the meer conceptions or notions of the mind about truth, but such an acknowledgment of it as ariseth from some sense of it's power and excellency. This therefore is the description of the persons concerning whom this sin is supposed. They are such as to whom the Gospel had been preached; who upon conviction of its truth, and sense of its power, have taken upon them the public profession of it: and this is all that is required to the constitution of this state. And what is so required may be reduced to one of these two heads. (1.) The solemn dedication of themselves to Christ in and by their Baptism. (2.) Their solemn joyning themselves to the Church, and continuance in the duties of its worship (Acts 2:41, 42).

On this opening of the words, it is evident what sin it is that is intended, against which this heavy doom is denounced; and that on these two considerations. (1.) That the head of the precedent Exhortation is, that we would hold fast the profession of our Faith without wavering, v. 22. And the meanes of continuing in that profession, v. 24, 25. Therefore the sin against this Exhortation, is the relinquishment and renouncing of the profession of the Faith, with all acts and duties thereunto belonging. (2.) The state opposite to this sin, that which is contrary to it, is receiving the knowledg of the Truth, which what is required thereunto, we have now declared. Therefore the sin here, intended is plainly a relinquishment and renunciation of the truth of the Gospel and the promises thereof, with all duties thereunto belonging, after we have been convinced of its truth, and avowed its power and excellency. There is no more required but that this be done [〈 in non-Latin alphabet 〉], Willingly, as (1.) Not upon a suddain surprizal and temptation, as Peter denied Christ. (2.) Not on those compulsions and fears which may work a present dissimulation, without an internal rejection of the Gospel. (3.) Not through darkness, Ignorance making an impression for a season on the minds and reasonings of men; which things, though exceedingly evil and dangerous, may befal them who yet contract not the guilt of this crime.

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 attonement made thereby; and (2.) The dispensation of the Spirit of Grace; these they did openly renounce, and declare that there was nothing of God in them, as we shall see on, v. 29. Such were they who fell off from the Gospel to Judaism in those daies. Such are they whom the Apostle here describeth, as is evident in the context. I will say no more to the sin at present, because I must treat of it under its aggravations on, v. 29.

1. If a voluntary relinquishment of the profession of the Gospel 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.

2. Every declension in or from the profession of the Gospel, has a proportion of the guilt of this great sin, according to the proportion that it bears to the sin it self. Hereof there may be various degrees.

3. There are sins and times wherein God does absolutely refuse to hear any more from men in order to their Salvation.

The first thing which the Apostle charges as an aggravation of this sin, is, that it cannot be expiated, There remains no more Sacrifice for sin. Words not unlike those of God concerning the house of Eli (1 Samuel 3:14): I have sworn to 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 to the sacrifices of the law. As there were certain sins which from their nature, as murder, adultery, blasphemy; or from the manner of their commission with obstinacy and an high hand, that 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 has principal respect to. 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 dies no more, he is offered no more, nor can there be any other sacrifice offered for ever.

This the words express, [〈 in non-Latin alphabet 〉], there remains 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 remains no more sacrifice for sin.

[〈 in non-Latin alphabet 〉], comprises all sorts of offerings and sacrifices, whereby sin might be expiated. Therefore the Apostle plainly expresses that as persons by a voluntary relinquishment 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 enquiries that may arise on this interpretation of the words, but in this place I shall only propose them.

1. Whether this commination may be extended to all ages, times, and seasons? or whether it were confined to the present state of the Hebrews, with the circumstances they were in? The reasons of the enquiry are, (1.) because their circumstances were eminently peculiar, and such as cannot befall others in any season. (2.) Because there was a temporal destruction then impendent over them, ready to devour apostates, which cannot be applied to them who fall into the same sins at other seasons.

2. Whether the sin intended may include great actual sins after the profession of the Gospel, answering such as under the law were said to be committed with an high hand?

3. Whether there may be hopes for the persons here intended though no express provision be made in the Covenant for the expiation of this sin.

4. Whether there be any defect in the priesthood of Christ that it has but one sacrifice for sins, which if it be neglected and despised, can never be repeated, nor can any other sacrifice be added to it?

5. Whether a person who has voluntarily forsaken and renounced the Gospel with a great appearance of all the circumstances that concur to the state of the sin here mentioned, should make profession of repentance, what may be conceived concerning his eternal condition? What is the duty of the Church concerning such an one? These things shall be spoken to elsewhere.

The loss of an interest in the sacrifice of Christ on what account, or by what means soever it fall out, is absolutely ruinous to the souls of men.