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ple of God, and to die without mercy, as the apostle declares his own mind, ver. 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.

This the words express, 8% ETI «ToλEITET, '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 Mosaic law, and all its sacrifices, to bring in that of Christ, why may there not therefore 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. Θυσία περὶ ἁμαρτιων, compriseth all sorts of offer ings and sacrifices, whereby sin might be expiated. Wherefore the apostle plainly expresseth, that as persons, by a voluntary relinquishment of the gospel, did forfeit all their interest in the sacrifice of Christ, as he further declares, ver. 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.

1. Whether this commination may be extended to all ages, times, and seasons? or whether it were confined unto the present state of the Hebrews, with the circumstances they were in? The reasons of the inquiry are, 1st, Because their circumstances were eminently peculiar, and such as cannot befal others in any season. 2dly, Because there was a temporal destruction then impendent over them, ready to devour apostates, which cannot be applied unto 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 hath but one sacrifice for sins, which if it be neglected and despised, can never be repeated, nor can any other sacrifice be added unto it?

5. Whether a person who hath voluntarily forsaken and renounced the gospel, with a great appearance of all the circumstances that concur unto 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 unto elsewhere.

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

VER. 27. But a certain fearful looking-for of judgment, and fiery indignation which shall devour the adversaries.

When a man under the law had contracted the guilt of any such sin, as was indispensably capital in its punishment, for the legal expiation whereof no sacrifice was appointed or allowed, such as murder, adultery, blasphemy, he had nothing remaining but a fearful expectation of the execution of the sentence of the law against him. And it is evident that in this context, the apostle argues from the less unto the greater; if it was so, that this was the case of him who so sinned against Moses' law, how much more must it be so with them that sin against the gospel, whose sin is incomparably greater, and the punishment more severe ?

The connexion of the words with those foregoing, by the adversative de for aλ, includes, or brings along with it, the verb απολείπεται, 'there remains. No sacrifice for sin, is left or remains; but there doth remain or abide for such persons, a fearful expectation of judgment.

Thirdly, This is what is next to be considered, the punishment which would follow upon the sin. And there are two things in these words.

First, The punishment due unto the sins of apostates, which is three ways expressed. 1. By the general nature of it:-it is judgment. 2. By the special nature of that judgment :-it is fiery indignation.' 3. By the efficacy of it unto its end: -it devours the adversaries.'

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Secondly, The certain approach of this judgment:- there remains a fearful expectation.' This last lies first in the words. And,

1. That which we render certain,' is in the original only

Tit doth not denote an assured expectation, nor the certainty of the punishment; but only a certain kind of expectation, a kind of fearful expectation. Nor is this spoken in the way of diminution, but to intimate something that is inexpressible, such as no heart can conceive, or tongue express, 1 Pet. iv. 17, 18. What shall be the end of them who obey not the gospel? Where shall the sinners and ungodly appear?

2. Exdexa, an expectation,' is the frame of mind with respect unto any thing that is future, good or bad, wherein we are concerned, that we are to look for, whatever it be, which we have reason and grounds to think it will come unto us, or befal us.

3. This expectation is said to be pig, fearful,' tremendous, which men can neither conflict withal, nor avoid, as we shall see further, ver. 31. That which fills the mind with dread and horror, depriving it of all comfort and relief. An expectation of this dreadful and terrible nature, may be taken two ways. 1. For the certain relation that is between the sin and punishment spoken of; the punishment is unavoidable, as any thing is, which upon the most certain grounds, is looked for. So they are said only metaphorically to look for that which will certainly ensue. 2. As it expresseth the frame of the minds of them concerning it. And though the assertion may be used in the former sense, yet I doubt not but this latter also is included in it; and that also, on two accounts. 1st, Because if they did set themselves unto the consideration of the event of their apostasy, nothing else could befal their minds, nothing will present itself unto them for their relief; their minds will not admit of other thoughts but what belongs to this dreadful expectation. 2dly, On the account of that dread and terror, that God sends at times into the minds and consciences of such persons. They may bear it high, and with an ostentation of satisfaction on what they have done, yea, commonly proclaim a self-justification, and prove desperate persecutors of them who sacredly adhere unto the truth. But, as he said of old of tyrants, that if their breasts were opened, it would appear what tortures they have within; I am persuaded, it is probable, that God very seldom lets them pass without tormenting fear, and dread of approaching judgments in this world, which is a broad entrance into hell.

Obs. V. There is an inseparable concatenation between apostasy and eternal ruin.

Obs. VI. God oftentimes visits the minds of cursed apostates, with dreadful expectations of approaching wrath.

Obs. VII. When men have hardened themselves in sin, no fear of punishment either will rouse or stir them up to seek after relief.

Obs. VIII. A dreadful expectation of future wrath, without hope of relief, is an open entrance into hell itself.

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This dreadful punishment is described,

1. By the general nature of it, it is xes, judgment;' it is not a thing that is dubious, that may fall out or may not do so. It is not an unaccountable severity that they are threatened withal, but it is a just and righteous sentence, denouncing punishment proportionate unto their sin and crime. Judgment is taken sometimes for punishment itself, Psal. ix. 16. James ii. 13. 1 Pet. iv. 17. 2 Pet. ii. 3. But most commonly it is used for the sentence of judicial condemnation and trial, determining the offender unto punishment; and so it is most commonly used to express the general judgment that shall pass on all mankind at the last day, Matt. x. 15. xi. 22. 24. xii. 36. Mark vi. 11. 2 Pet. ii. 9. iii. 7. 1 John iv. 17. I doubt not but that in the word as here used, both these are included, namely, the righteous sentence of God, judging and determining on the guilt of this sin, and punishment itself which ensues thereon, as it is immediately described. And although respect be had herein principally to the judgment of the great day; yet is it not exclusive of any previous judgments that are preparatory unto it, and pledges of it; such was that dreadful judgment which was then coming on the apostate church of the Hebrews.

Obs. IX. The expectation of future judgment in guilty persons, is and will be at one time or another, dreadful and tremendous.

2. The punishment and destruction of those sinners, is described by its particular nature, it is a fiery indignation,' ugos Cos. For these words do not relate unto doxa, as xeitos doth, nor are regulated by it; it is not the expectation of fiery indignation but refer immediately unto ITETAI, As there remains an expectation of judgment, so there is a fiery indignation that remains. And so the following words, which shall, λorres, refer to fire, zugos, and not to indignation, 5. The indignation, the vehemency, the power of fire.

What is this fire? and what is this indignation of it?

1. God himself is in the Scripture said to be a consuming fire, Deut. iv. 24. ix. 3. Isa. xxxiii. 14. Heb. xii. 29. What is intended thereby, is declared in a word, Deut. iv. 24. Znλoruos; as here nos ugos. The essential holiness and righteousness of God, whereby he cannot bear with the iniquities and provocations of men who betake not themselves unto the only atonement, and that he will by no means acquit the guilty, is intended in this metaphorical expression.

The judgment of God concerning the punishment of sin as an effect of his will, in a way consonant unto the holiness of his nature, and the exigence of his righteousness, is called fire, VOL. VI. M m

1 Cor. iii. 13. But that is not the fire that is here intended. It is devouring, consuming, destroying, such as answereth the severity of God's justice unto the utmost, as Isa. ix. 5. xxx. 33. lxvi. 15. Amos vii. 4. Matt. xviii. 8. 2 Thess. i. 8. Psal. xcvii. 3. Deut. xxxii. 22. Therefore, this indignation or fervour of fire, hath respect unto three things. I. The holiness of the nature of God; from whence originally this judginent doth proceed, as that which is most suitable thereunto. 2. The righteous act of the will of God; sometimes called his wrath and anger, from the effects of it being suitable unto the holiness of his nature. 3. The dreadful severity of the judgment itself, in its nature and effects, as it is declared in the next words.

I doubt not but respect is had unto the final judgment at the last day, and the eternal destruction of apostates. But yet also it evidently includeth that sore and fiery judgment which God was bringing on the obstinate apostate Jews, in the total destruction of them and their church-state by fire and sword. For as such judgments are compared to, and called fire in the Scripture; so this was so singular, so unparalleled in any people of the world, as that it might well be called fiery indignation, or fervour of fire. Besides, it was an eminent pledge and token of the future judgment, and the severity of God therein. Wherefore, it is foretold in expressions that are applicable unto the last judgment. See Matt. xxiv, 29-31. 2 Pet. iii. 10-12.

This indignation, to be executed by fire, is described in the last place by its efficacy and effects: it is the fire that shall devour, or eat up the adversaries. The expression is taken from Isa. xxvi. 11. For the fire of thine enemies,' is there, not that which the enemies burn with, but wherewith they shall be burned. Concerning the efficacy and effect of this fire, we may consider, 1. The seasons of its application unto this effect: -μOVTOS. 2. The object of it - the adversaries.' 3. The way of its operation it shall devour them.'

1. It shall do so, it is not yet come to the effect, it is r 50s,future.' Hence many of them despised it, as that which would never be, 2 Pet. iii. 3-6. But there are three things intimated in this word. 1. That it was in procinctu, ' in readiness,' not yet come, but ready to come; so is the word used to express that which is future, but ready to make its entrance. 2. That it is certain, it shall and will be: whatever appearances there are of its turning aside, and men's avoiding of it, it will come in its proper season; so speaks the prophet in a like case, Hab. ii. S. 3. The foundation of the certainty of the coming of this fiery indignation, is the irreversible decree of God, ac'companied with righteousness, and the measures which infinite wisdom gave unto his patience. This was the unavoidable sea

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