I believe Heb. 10* is absolute and forever. It is a question of imputation and a purged conscience, not of sensibility to failure and confession of it, which is a state of soul connected with communion or fellowship to which 1 John 2 applies. But here the apostle says if this were not perfecting forever, εἰς τὸ διηνεκές, Christ must often have suffered from the foundation of the world; but He was once offered to bear the sins of many. And when I go to God, even to confess failure, He is there and all the value of His blood, so that imputation is impossible. Hence in 1 John 2 we have Jesus Christ the righteous, and He is the propitiation: that is the basis of advocacy. And the very ground in that part of Hebrews, that the falling into sin is fatal and final drawing back to perdition is, that there is no more sacrifice for sin. But this for such and for the believer is finished, in there being but one; but then that one for the believer must finally and forever settle the question, or it never could be. And this is to the furthering of holiness, because what would be otherwise a question of acceptance and righteousness, is now a question of holiness and walking with God, and present divine favor and communion.. But as to conscience of sins, I cannot go to God and not find Christ there, not without blood, who bore them all; so that it is impossible they can come in question as to imputation, or my conscience be burdened with them as yet unsettled between me and God. But it makes them doubly hateful as to holiness, that one in the light as God is should do them, and find even momentary pleasure in what made Christ's agony—but if it did it cannot be imputed. Num. 19 is applicable here; the great day of atonement was valid, or he would not have had that, and he was an Israelite. I believe it to be of great moment to true holiness to know that the worshipper once purged has no more conscience of sins: when He had by Himself purged our sins, He sat down. It is absolute for the divine glory, eternal in its value and unchangeable, and wholly finished, and εἰς τὸ διηνεκές.
(* ' As to the application of the truth of " no more conscience of sins "—would it be right to apply it in the case supposed in 1 John 2:11My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: (1 John 2:1), that is, of the believer's sinning, when Hebrews does not suppose such a case, but assumes a walk if in weakness or need, yet consistent with our Christian deliverance, and treats sin after Christ is known as hopeless apostasy? Is it then still true to say that, if a believer sins, there is no more conscience of sins? ')
It is a good thing to dwell in God, and He in us, and know it by the Spirit.
Affectionately yours in the Lord.
August, 1877.