Reflections on our liberty of access to God. 155 xiv. blem of it. And let none, who would not share SECT, IMPROVEMENT. WHAT can be more desirable than to approach to God! what Ver, more effectually encourage that approach, than the considera-22 tion which the apostle here urges: the new and living way which this great High-Priest hath consecrated! Let us then see to it 19, 20 that we thus approach in the way of his own appointment. But if we desire acceptance, let us attend to the strength of our faith, and the purity of our consciences; that inward purity, with-22 out which our baptismal washing will stand us in little stead. To establish us in a resolution of retaining the profession of our faith and hope, amidst all the attempts that may be made to wrest it out of our hands, let us often reflect on the importance of those promises we have received, and the infallible fidelity of that God, 23 who hath condescended to enter himself into such engagements. Let the community of that blessed hope which these sacred engagements afford, unite us in the bonds of the most affectionate love. Instead of watching over each other for evil, let us consider one 24 another's circumstances with the most friendly and compassionate And whatever we behold of necessity or distress, let us im.mediately be instigated and quickened, kindly to attempt relief and assistance; that that every one may be, as it were, in a confederacy against the evil by which any one may be attacked. eye. Much will this benevolent disposition be promoted, by a dili gent attendance on the ordinances of religious worship; and much is it to be lamented, that it is the manner of so many to forsake them, even the assemblies which are honoured with the promise of the Divine presence; a promise, to the accomplishment of which thousands can bear testimony. Let us guard 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. VOL. X. U SECT, 25 156 If any, having received the truth, sin wilfully, SECT. XV. Heb. SECT. XV. The Apostle enforces his exhortation steadily to adhere to their HEBREWS X. 26. a HEBREWS X. 26. FOR if we sin wilfully received the knowledge of the truth, after that we have there remaineth 110 more sacrifice for sins, I HAVE urged you to a steadiness and courage in the profession of the Christian faith, and have cautioned you against neglecting those acts of public worship by which it is professed, on any consideration whatsoever. And I must continue to inculcate the caution with the greatest seriousness: for if we sin wilfully and presumptuously by apostatising, after having received the knowledge of the truth with such incontestable evidence and power, there remaineth yet no more sacrifice for sin; nor is it possible to find any atonement that shall be efficacious, after having thus ungratefully and wickedly disowned 27 that which God had appointed. But on the contrary, all that remaineth is a certain fear- ful looking for of judg ful expectation of the judgment of God, and of nation, which shall dehis fiery indignation, which is just ready to de- vour the adversaries. vour the adversaries of his gospel, and shall in a very little time be poured out upon them in all its terrors. 28 This we might easily infer from the nature of things, even though we had not been so expresly warned of it in the word of God. For if any one, of whatever order and dignity, who set at nought the law of Moses, by any presumptuous a If we sin wilfully.] The emphasis of the apostle's argument must lead us to in terpret this of apostacy 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 wilful sin, lest it should lead to that dreadful conclusion. e 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 in conclusive. Set at nought the law of Moses.] This trans 27 But a certain fear ment, and fiery indig 29 He that despised Moses' law, died with Out 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 ap parent 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. d. Trampled or three witnesses: They must expect the severest punishment: and hath counted the blood of the covenant wherewith he was thing, and hath done 157 SECT. XV. out mercy, under two transgression of it, though that transgression might in itself seem ever so small, died without mercy [on the evidence of] two or three witnesses, Heb. and was excluded any benefit from those sin- X. 23. offerings which were appointed for offences of 29 Of how much ignorance and inconsideration: Of how much 29 sorer punishment, sup- severer punishment do ye suppose he shall be countpose ye, shall he be thought worthy, who ed worthy, who hath not merely insulted a faithhath trodden under ful servant, but even trampled upon the Son of` foot the Son of God, God, and who hath not only slighted the method of reconciliation and purification which God hath appointed for lower purposes, but hath sanctified, an unholy accounted the sacred blood of the covenant, by despite unto the Spirit which he was sanctified, and solemnly set apart. of grace? to the service of God, a 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 pos sibly be done without the greatest imaginable outrage to the memory of its Divine Author, who, had he not indeed been the extraordinary Person he professed himself to be, would deservedly have been reckoned among the most detestable of impostors. And such an offence is in present circumstances the most aggravated, as it is plain, that he who commits it, has offered the most contemptuous injury to the Spirit of grace, 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 geance belongeth unto Avoid therefore all approaches to this with 30 that hath said, Ven- the most solicitous care, for the Divine justice ine, I will recompense is not to be trifled with; as we know him that saith the Lord. And hath said, (Deut. xxxii. 35, 36.) Vengeance again, [belongeth] to me. I will render recompence, saith the Lord; and again, The Lord will judge d Trampled upon.] As it appears to me that this is a description of a case that could only occur where what was properly the sin against the Holy Ghost was committed, 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 re his newed, I think it very apparent, that this f The 158 XV. Heb. For it is a fearful thing to fall into the hands of God. 31 It is a fearful thing to fall into the SECT. his people; and if he vindicate and' avenge the again, the Lord shall injury done to them, he will much more severe- Judge his people. ly animadvert upon those which are offered to X. 31. his Spirit and his Son. Now surely you must immediately be sensible, that [it is] dreadful hands of the living God. indeed to fall into the hands of the living 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 32 But call to re But I humbly hope, you will be delivered from so terrible a ruin; and that you may, I membrance the former days, in which, after will lead back your thoughts to former events, ye were illuminated, which if duly considered, may be very instruc- ye endured a great tive, and may prove the means of establishing fight of afflictions: 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 profession of it by baptism, you endured a great contest of sufferings, struggling and contending as for your lives, or what indeed was much more va33 luable: Partly as ye were made a public spectacle both by reproaches and afflictions, like men stock, both by reexposed on a theatre as infamous; and partly as proaches and afflictiye were made partakers with those who were so ons; and partly whilst treated, and most affectionately appeared in the ye became compani defence of the Divine cause, at the greatest ha- so used. 34 zard as well as expence. 33 Partly while ye were made a gazing ons of them that were 34 For ye had com bonds, and took joy And indeed I have reason to speak this upon my own knowledge for ye sympathized with me passion of me in my in my bonds; and ye took the plunder of your goods fully the spoiling of not only with patience but with joy; knowing your goods, knowing in yourselves that you have, upon the security of in yourselves that ye f 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. S87,) gives it the same sense. And Raphelius (Annot. in loc.) hath produced a passage from Xenophon, in which the original word xgive, will judge, is used to signify vindicating, or pronouncing sentence in favour of g Having been enlightened.] By some this is understood of baptism; and it is certain the fathers use the phrase in that sense. But I see no reason from scripture, for limiting it to that interpretation; or the have 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. h A great contest.] This is the emphatical signification of the word annow, which gives a view of their courage and bravery very proper for his purpose, while he was thus commending and animating them. 159 XV. For if any draw back, God will have no pleasure in him. have in heaven, a bet- the gospel-promises, a far better, and an endur- sECT. ter and an enduring ing substance in the heavens, where eternal riches and felicity await you, when all the possessions Heb. of earth are lost, and all its sorrows come to a X. 34. perpetual period. substance. $5 Cast not away therefore your contidence, which hath reward. 56 For ye have need of patience; that after of God, ye might re ye have done the will ceive the promise. 37 For yet a little come will come; and while, and he that shall will not tarry. Let the remembrance of these things there- 35 fore animate you to persist in such heroic resogreat recompence 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 recompence entailed upon it; even that of eternal life and happiness, which the Divine goodness will bestow as a gracious reward on all who thus maintain it. It will indeed be necessary, that 36 in order to secure it, you should take up a firm and vigorous resolution; for ye have still need of continued patience, that having done the will 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 such a firm regard. And I hope you will still 37 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 Jesus Christ himself, on whom our eyes and our hopes are fixed, will come to the rescue of his people, and he will not delay beyond the 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, 38 Now the just shall but abundantly repay them all. But in the 38 live by faith; but if any mean time, as it is there added, the just shall soul shail have no plea- 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 apostacy would expose even the best of men to the Divine displeasure and abhorrence; as former experiences man draw back, my sure in him. i Yet a little time.] Some would render it, a little, a very little time.—It has been observed, that younos, the Comer, is a title given to the Messiah, Mat, xi. 3, k Yet if he draw back.] We render the phrase in Habakkuk, lifted up. And it is observable, that the alteration of a single |