The 7th text, which I shall urge is, Heb. 10. 26, 27, 28, 29.
For if we sin willfully after we have received the knowledge of the Truth, there remains no more Sacrifice for sins, but certain fearful looking for of judgment, and fiery, indignation, which shall devour the Adversaries. He that despised Moses Law, died without mercy, under two or three Witnesses: Of how much sorer punishment suppose ye, shall he be thought worthy, who hath trodden under Foot the Son of God, and hath counted the Blood of the Covenant wherewith he was Sanctified, an unholy thing, and hath done despite to the Spirit of Grace?
Hence I raise two Arguments
1. Those who receive the mercies here mentioned are of the number of them for whom Christ died. But such are some Non-elect, Ergo, &c. The Blood of the Covenant is shed before it is sprinkled, or Sanctifies (shed physically or morally) and it cannot sanctify Men, before it is shed for them. For Sanctification, being some degree of application, presupposes It shed for them: I mean, If by Sanctification, be meant, either separation relative from the World to the Church, and to Christ secundum quid: Or else Sanctification real, by giving Men a temporary Faith and other Graces proportionable, and their escaping the pollutions of the World by that Faith. But some think that by Sanctification is meant that cleansing which immediately followed the Sacrifice (the word being used from the Jewish Sanctifyings;) and so by Sanctification, should be meant due conditional justification, or Cleansing which all Men have immediately from Christ crucified before any further personal application. And if this be so, then the Case is plain and past question.
The 2nd argument is from those words [there remains no more Sacrifice for sins, but, &c.] Here the Apostle proves the incurableness and desperateness of their case, in that there remains no more sacrifice: And this is proper to them when they are Apostates. Now if there were never any Sacrifice for their sins; then this reason will prove their case no more desperate since their Apostasy than before; nor will it prove the case of Apostates any more desperate than the case of all wicked Men for whom Christ died not. But that is contrary to the Text. It is either their own sin or the elects’ sin, or same other men’s for whom the Apostle says, there remains no more sacrifice. If other men’s, then that proves not their case any more desperate than it was: For a sacrifice for other men’s sins hinders nor their case from being desperate before: Besides, it is no loss to them to lose the hopes of life by such a sacrifice: For they could be no hopes. But it is mentioned here as their loss, and the sad consequence of their apostasy. If 100 soldiers be taken prisoners by the enemy, and their former prince shall redeem 50 of them by a ransom, and when he hath done shall send to all the 100 to come to him, and be true soldiers again; and hereupon they all come (though not all alike affected to him) and he tells them all [if ever you sleep on your watch and so be taken by the enemy again, or if you forsake my colors and persidiously turn to the enemy, there remains no more ransom for you,] would not any man wonder both how we 50 not ransomed should come out of prison at all? Or why the prince should tell them, There remained no more ransom for them when they were never ransomed at all? Doubtless the Holy Ghost doth not pronounce these apostates to be therefore miserable, because there remained no more sacrifice for other men’s sins: As if you should say to a man in a consumption, there is now no hope of your life, because the physician hath given one effectual receipt to your sick neighbor, and will give him no more.
But if it be acknowledged (as it must be) that the text means, there is no more sacrifice for the sins of these apostates; then it plainly intimates that there was once a sacrifice for their sin till they by rejection, deprived themselves of the benefit of it.
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