Speak unto the children of Israel, saying, If a soul shall sin through ignorance against any of the commandments of the LORD concerning things which ought not to be done, and shall do against any of them:
— Leviticus 4:2
Who can understand his errors? cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.
— Psalm 19:12-13
And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified:
— Daniel 5:22-23
Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth.
— John 9:41
Therefore to him that knoweth to do good, and doeth it not, to him it is sin.
— James 4:17
A Commentary on Hebrews 10:26, by William Gouge. The following contains an excerpt from his work.
For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,
— Hebrews 10:26
§. 87 Of setting before professors the utmost danger of Apostacy.
Vers. 26.
For if we sin wilfuly after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin.
The Apostle in this and some other verses following layeth down a generall reason to enforce all the forenamed duties: especially to enforce his caution against Apostacy, in the beginning of the former verse. The reason is taken from the fearfull issue that may follow upon neglect of the foresaid duty, and upon forsaking their holy profession.
Before he declareth the doome, he setteth down the greatnesse of the sin, whereunto they are like to fall; that so the justice of the punishment might more clearly appeare.
The causall particle that is premised, a For, plainly demonstrateth, that the description of the sin, and declaration of the punishment, are brought in as a reason to make Christians the more watchfull against the beginning of Apostacy.
Of the notation of the Greek word, Sin, how it is taken from an Hebrew word which signifieth to imbitter, hath been shewed, Chap. 3. v. 13. §. 148. In which sense it is said, whosoever abideth in Christ *sinneth not, 1 John 3. 6. The word also implyeth persisting in sin and making a trade thereof.
This being the nature of sin to imbitter God, and to grieve his good Spirit, no marvell that the aggravation thereof, so far as is here set down, doth cause so great vengeance as is here expressed.
The Apostle doth not simply charge the Hebrewes with committing the sin here described, but to keepe them far from it, he sets it down by way of supposition, thus, If we sin, or as it is in the Greek, sinning. This participle is equivalent to a conditionall conjunction; for it layes down a case, sinning, or in case we sin, which is all one with our English, If we sin: So as this manner of setting down this sin is a mittigation of the point, to move them to give the better heed thereto.
There is also another degree of mitigation in this pronoune, whereby he includes himself as well as them, and sheweth that even he himself could not looke to escape the Vengeance here denounced, if he should fall into the sin here described.
The inference of this reason upon that which went before, sheweth the uttermost danger whereunto professors may fall, is to be made known unto them. See Chap. 6. v. 4. §. 30.
§. 88. Of wilfulnesse aggravating Sin.
One especiall degree whereby the heighnousnesse of Apostacy is here aggravated, is in this word, wilfully. It commeth from a root that signifieth, willing or voluntary, and that seemes to be derived from a verbe that signifieth to yeeld.
The Philosopher opposeth this word to such things as are done on ignorance, or Violence, whereunto one is forced; as when a man doth a thing of his own accord, or mind, nor thorow ignorance, nor thorow any compulsion, or instigation, or allurement without, but by the sway and bent of his own rebellious will and perverse disposition. Willingly and by constraint, are made opposite termes. This is an high pitch of impiety, and exemplified by these phrases, Hath trodden under for the Son of God, and hath counted the blood of the Covenant an unholy thing, and hath done despight unto the Spirit of Grace, v. 29.
This wilfulnesse presupposeth a resolution to continue therein, as the Israeli who said, As for the word that thou hast spoken unto us in the name of the Lord, we will not harken unto thee: but will certainly do whatsoever thing goeth forth out of our mouth, &c. Jer. 44. 16, 17.
By this it appears that wilfullnesse in sin is a great aggravation thereof, Numb. 15. 30, &c. Deut. 1. 43. Matth. 23. 37. Iohn 9 41. Acts 7. 51.
It sheweth that the mind is set on sin; yea set against God, and against his holy will. It is some extenuation of sin that men are deceived thereby, and that therein do what they would not, Rom. 7. 11, 15, 16. If falling through ignorance, weaknesse, temptation, compulsion, be extenuations, then the foresaid wilfulness must needs be an aggravation.
This teacheth us to hold in the reines of all manner of evill lusts, and to do what we can to keepe them down. Be far from spurring them forth. We do too oft, and too much grieve the Spirit of God, in our greatest watchfulnesse; and that by reason of our spirituall weaknesse, pronenesse to sin, and temptations whereunto we are subject. Let us not adde drunkennesse to thirst, Deut. 29. 19. nor draw sin with cart-ropes, Isa. 5. 18. Let us not turne weaknesse into wilfulnesse; nor infirmity into obstinacy. We pray that God would not leade us into temptation, shall we cast our selves thereinto?
§. 89. Of the danger of trading in sin.
As the Greek word translated, Sin, doth here intimate a continuing, a living, a trading in sin, (as was shewed, §. 87.) and in that respect is brought in as a cause of the severe judgment here denounced, it giveth proofe that to give ones self over to sin, is to give himself over to judgment: Witnesse Ahab who sold* himself to worke wickednesse, 1 King. 21. 20, 21. So Ahaz, 2 Chron. 28. 2, &c And Manasseh, 2 Chron. 33. 2, &c. With this doth the Apostle upbraid obstinate and impenitent sinners, Rom. 2. 5.
1. Judgment is the wages of sin. The more worke the greater wages, Rom. 6. 16, 23.
2. Trading in sin would impeach Gods holy jealousie, if judgment were not executed thereupon.
1. By this we have a demonstration of the woefull condition of these times wherein there is such trading in sin. Do not most persons continue to live and die in their sins: who almost is reclaimed, notwithstanding the plenty of powerfull preaching among us? Men hate to be reformed, Psal. 50. 17. What then can be expected but severe vengeance?
2. Learne hereby to prevent the extremity of judgment: persist not in sin, but turn from it, Ezek. 33. 11.
3. Give your selves to righteousnesse, trade therein, Rom. 6. 19. This is a thriving trade. Diligence herein will keepe thee from trading in sin: for the flesh and the spirit are contrary, Gal. 5. 17. And we cannot serve two masters, Matth 6. 24.
§. 90. Of the Gospel as the word of truth.
An other aggravation of the sin, is about the time, when it is committed▪ which is thus expressed, after that we had received the Knowledge of the truth▪ This is that illumination which is mentioned Chap. 6. v. 4. §. 32.
Here we are to consider,
1. What kinde of truth is here meant?
2 What knowledge?
3. How received?
1. As the whole word is called, truth, John 17. 17. So in speciall manner the Gospel, James 1. 18. Eph. 1. 13. Col. 1. 5. It is truth apparantly above Poets, who are full of fictions.
2. Above humane writings, which are uncertaine.
3. Above the Law in the severall kinds thereof, as,
1. Above the judiciall Law: which was to continue but a time.
2. Above the Ceremoniall Law: which was but a shadow of a substance.
3. Above the Morall Law: which hath lost its power of justifying man: and also of condemning him that believeth in Christ, Rom. 8. 1, 3.
The Gospel may in speciall manner be stiled the truth, in regard of,
1. The Author of it: who is the Lord God of truth.
2. The generall matter: which is truth only: no falshood, no error therein. In these two respects the whole word of God is truth.
3. The excellency of it: for it is a truth that bringeth salvation, Eph. 1. 13. Thus it is the truth of truths.
4. The speciall matter thereof: which is Christ Jesus: The way, the truth, and the life, John 14. 6.
5. The accomplishment of the types, prophesies and promises made under the Law.
6. The effect and worke of it: it worketh faith in such as heare it, Eph. 1. 13. Therefore it is styled the word of faith, Rom. 10. 8.
7. It is the meanes of conveying the Holy Ghost into us, and filling us with the gift•… thereof, Gal. 3. 2. Acts 10:44. In sundry of these and other like respects this truth is called the good word of God: whereof see Chap. 6. v. 5. §. 35.
This epithite, truth, setting forth the word, namely, truth, sheweth an especial* use thereof, which is to be as a touch-stone to trye all our doubts thereby: that so we may hold fast what is found thereby to be sound, and reject whatsoever it discovereth to be unsound, 1 Thes. 5. 21. 1 Iohn 4. 1. Heb. 13. 9.
2. This should move us to have the Gospel in high account. Such a truth is revealed thereby, as can be found no where else: yet is absolutely necessary to be known. Account of it as David did of that word of God which he then had, Psal. 19. 7, &c. and 119. testifie as much after such a manner as he did: meditate on it day and night, make it thine Instructer, thy Counsellor, thy Guide, thy Light, let it be more sweet to thee then honey or the honey-combe, and more precious then the finest gold. Finally pray for the spirit of truth. This is promised, Iohn 16. 13. Thus shalt thou partake of the benefit of this truth.
§. 91. Of receiving the Truth.
The Knowledge that is here meant, is Knowledge of the Gospel; and this wrought in them by a supernaturall work of Gods Spirit. Hereof see more Chap. 6. v. 4. §. 32. See also the Treatise of the sin against the Holy Ghost, Part 2. §. 17.
The word translated a Knowledge, is a compound. The simple noune signifieth Knowledge, Luke 1. 77. The word in my text is compounded with a preposition that signifieth to, and signifieth acknowledging: and so it is translated, Tit. 1. 1. Phil. v. 6. So as it compriseth under it an act of the mind in conceiving the truth: an act of the will in consenting, and an act of the heart in assenting to it and affecting it.
In these respects they are said to receive the Knowledge of the truth. So as the Gospel hath a power to enlighten mens minds, and also to cause them to receive what they do conceive. On this ground it is called the word of faith, Rom. 10. 8. We have an instance hereof in that violence which was offered to the Kingdome of Heaven, when Iohn began to preach the Gospel, Matth. 11. 12. And in the Samaritans accepting of Christ when he himself preached the Gospel amongst them, Iohn 4. 41. and the mighty worke wrought upon sundry Jewes upon preaching the Gospel anon after Christs ascension, Acts 2. 41. and 4. 4.
1. The matter of the Gospel consisteth in such high mysteries, and so clearly and plainely revealed, as moveth men to imbrace the same. They are such as eye hath not seen, nor eare heard, nor ever entred into the heart of man, 1 Cor. 2. 9. In other ages they were not made known unto the sons of men, as now they are revealed unto his holy Apostles: to make all men see what is the fellowship of the mysterie, which from the beginning of the world hath been hid in God, Eph. 3. 5, 9. This excellent matter of the Gospel allures men to receive that truth.
2. A secret efficacious work of the Spirit useth to accompany the ministry of the Gospel: in which respect it is stiled the ministration of the Spirit, 2 Cor. 3. 8.
1. The wrong which Papists do to Gods people is herein much aggravated, in that they obscure this cleare and excellent ministry of the Gospel by an unknown tongue. They suffer not people to read in their houses, nor heare it read but in an unknown tongue in their Churches. The Jewes did not so deale with people under the law. Men, Women, and Children, yea and Strangers were to heare the Law, that they might learne and feare the Lord, Deut. 31. 12. Therefore Ezra that good Priest brought the Law before the Congregation, both of men and women and all that could heare with understanding, Neh. 8. 2. Herein they shew themselves like to the Scribes and Pharises, who shut up the Kingdome of Heaven against men: for neither they themselves go in, nor suffer them that are entring to go therein, Matth. 23. 13. We have a proverbe concerning a dog in the manger, that he neither ea•…s provender himself, no•… suffers the horse to eat it. Such a doggish disposition have they.
2. The above said power of the Gospel serves as a matter of tryall, whereby we may examine our selves whether this truth hath shined on us or no. We have a proverb, that tanning sheweth that a man hath been much in the sun. Receiving the truth is a blessed kinde of tanning. If men live where there is much sound, powerfull preaching, and yet no receiving of it, we may well conclude that the God of this world hath blinded the minds of them which believe not, 2 Cor. 4. 4. Fearefull is the doome that is denounced against such, in these words, God will come in flaming fire, taking vengeance on them that know not God, 2 Thes 1. 8.
3. This ministreth matter of gratulation, for this evidence of Gods speciall favour to us. When the Church heard that the Gentiles had received this truth, They glorified God, saying, Then hath God also to the Gentiles granted repentance un•… life, Acts 11. 18.
4. It gives good ground to be earnest with God to vouchsafe this truth to such yet have it not: as to the Jewes, Rom. 11. 25, 26. and to such as have been deprived thereof.
5. It giveth matter of deep humiliation on their behalfe, who have long lived* under the sun shine and yet are no whit at all tand. Assuredly there is much wilfulnesse in such. Christ in his daies thus complained against them. How oft would I •…ate gathered thy Children together, even as a Hen gathereth her chickins under her, and ye would not? The Apostle layeth this downe as the note of a reprobate, That receive not the love of the truth, that they might be saved, 2 Thes. 2. 10. They are like desperate patients, which throw their physick into the fire: or like impudent debtors, that will not accept a discharge by a surety: and like obstinate rebels, that will not accept a pardon.
6. This should stir us up among whom the aforesaid truth is preached, to take* heed that we be not wanting to our selves in keeping off the powerful working o•… it. Let us read it diligently and frequent the publike ministry thereof: and that with this mind, to receive the truth of it. As our understanding is enlightned, so let us endeavour to bring our will to yeeld unto it, and to receive the knowledge of it. Though simply it be not in our power to believe: yet it is in mans power to put away from him this word of life and so to deprive himself of the benefit of it. The Apostles therefore upbraid such obstinate rebels with these words: Yee put the word of God from you, and judge your selves unworthy of everlasting life Acts 13. 46. Nothing makes God more complaine against people then this, Isa. 5. 1, &c Luke 13. 3
§. 92. Of rejecting meanes of grace how dangerous it is.
The depth of the sin here described, consisteth in the time of committing it, After that we have received the knowledge of the truth.
This noteth out two poynts of aggravation.
One is a renouncing of the meanes of grace, implyed in this phrase, received the •…wledge of the truth.
The other is a renouncing it against evidences of that truth, implyed in this phrase, after that we have received, So as, To sin against meanes of keeping us from sin▪ makes sin the more haynous, Luke 12. 47. Iohn 9. 41. Iames 4. 17. 2 Pet. 2. 20, 21.
1. This implyeth a resolved and setled obstinacy against the good will of God, manifested for our good. It is an opposition of our wills to Gods. Thus God is provoked to alter the affection of a Father into the disposition of a Judge.
2. It is a demonstration of an ungratefull disposition. For the Gospel is a gladsome message: Never was the like sent to Children of Men. Therein is the greatest evidence of favour that a creature could desire of his Creator: or the Creator bestow upon his creatures. The Gospel revealeth Gods love to man so far, as to give him his Son, his Son incarnate, his Son made a servant, subject to manifold infirmities, a surety, a sacrifice.
3. It argueth a perverse rejecting of things which concerne our own good, our best good: So as they are not onely excellent in their kind, but beneficiall to us, absolutely necessary for avoiding misery and setling us in true happinesse.
Let us therefore to whom the Gospel is revealed take heed of Capernaums woe. She was by the excellent meanes afforded lift up to heaven: but by her abuse thereof cast down to hell, Matth. 11. 28.
§. 93. Of sinning against the evidence of the Spirit.
THis circumstance of time, after we have received, &c. giveth proo•…, that to sin against the evidence of the Spirit is the highest pitch of impiety. In this especially consisteth the nature of the sin against the Holy Ghost, as hath been shewed in the Treatise of the sin against the Holy Ghost, part 2. §. 15. This is to do despite unto the Spirit of Grace, v. 29. and to resist the Holy Ghost, Acts 7. 51. This is the greatest dishonour that can be done to God.
On this ground it becommeth us to be very watchfull and carefull in withstanding this Apostacy, that we make no way at all thereunto. Of directions hereunto, See the Treatise of the sin against the Holy Ghost, part 2. §. 33.
§. 94. Of sin growing unpardonable.
THe punishment of the fore-mentioned heynous sin is set down two waies.
1. Privatively, In denying meanes of pardon, v. 26.
2. Positively, In shewing the kind of vengeance, v. 27.
In the former two things are supposed.
One that a sacrifice is needfull for expiation of sin.
The other that there is but one sacrifice that can take away sin.
In the latter it is plainly expressed that sin may prove inexpiable.
The first thing supposed (that a sacrifice is needfull to expiate Sin,) is manifest by the mention of a sacrifice for Sins. For where there is no sacrifice, sin remaineth. Hereof see more Chap. 9. v. 22. §. 111.
The second thing supposed, (that there is but one sacrifice to expiate sin) is evident by these phrases, There remaineth no more, (Of the Greek word translatedbthere remaineth, See Chap. 4. v. 6. §. 37.) And of this phrase no more, See Chap. 7. v. 11. §. 64.
Of the point it self, See v. 12. §. 39. and Chap. 7. v. 27. §. 115.
That sin may prove inexpiable is intended by the last phrase, For sins. No sacrifice can take away sin, but the sacrifice of Christ, which was but one sacrifice once offered up: but men may proceed so far in sin, as to reject that sacrifice, which if they do, there remaineth no meanes of pardon, See v. 12. §. 35. See also the treatise of the sin against the Holy Ghost, part 2. §. 20, 26, 27.
§. 95. Of damnation necessarily following upon non-expiation.
Heb. 10. 27.
But a certaine fearfull looking for of judgement, and fiery indignation which shall devoure the adversaries.
The positive punishment of Apostates is here set down.
This is set down in a kinde of opposition to the former, or rather distinction, as is evident by this particle, a but. The former sheweth how they deprived themselves of the meanes of pardon. This latter how they bring upom themselves that which shall consume them.
This adversative particle implyeth, that contemners of the Gospel do not only deprive themselves of the benefit thereof, but also bring upon themselves the uttermost curse of the Law.
The positive punishment is expressed under this word, judgment. Of the derivation of that in word Greek, See Chap. 9. v. 27. §. 136.
Judgement is a generall word, that compriseth under it all manner of effects of Gods wrath. Properly it signifieth a sentence given upon hearing of a matter by a Judge. It is oft put for the execution of such a sentence: and that most commonly for the execution of punishment, as here in this place. So as hereby is declared, Christ, as nothing but execution of just vengeance can be expected. For sinners not purged shall assuredly be condemned. There is no meane between non-remission and damnation. Thus much is intended under this phrase, That soul shall utterly be cut off; his iniquity shall be upon him, Numb. 15. 31.
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