Whose service was altogether umbratical and typical; shadowing and representing heavenly things, by these outward and earthly rites, fabrics, sacrifices: As Moses was admonished, &c.

VIII. 6. But now hath he obtained a more excellent ministry, by how much also he is the Mediator of a better covenant, which was established upon better promises.

By how much Christ is the Mediator of a more excellent covenant, even that Evangelical, more excellent than the Legal, which is grounded upon the promises of life and salvation to every believer.

VIII. 7. For if that first covenant had been faultless, then should no place have been sought for the second.

For if that other Covenant of Works and Ritual Observations could have been fully able to justify mankind, then should no place have been left for this other Covenant of Faith.

VIII. 8. For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make &c.

But, as finding an insufficiency in the trust which they reposed in the old covenant, he promiseth a better; saying, Behold, in the days of the Gospel, I will, saith the Lord, make &c. VIII. 10. For this is the covenant that I will make &c. See Jer. xxxi. 33, 34,

IX. 1. Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.

Then, verily, that first covenant was altogether in types and significations of spiritual things, consisting of many ceremonies, and having an outward and material sanctuary.

IX. 2. For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shew bread; which is called the Sanctuary.

For there was a tabernacle made; in the first room whereof, which was next to the open court where the people assembled, was the candlestick, and the tables, whereon the shew bread was daily set; and this former room was called the Holy Place, or Sanctuary.

IX. 3. And after the second veil, the tabernacle which is called the Holiest of all;.

And, within the veil, there was a second room of the tabernacle called the Holy of Holies, or the Holiest of All;

IX. 4. Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant;

Into which the high priest only entered with his golden censer; and in which was the Ark of the Covenant, overlaid round about with gold: within which Ark were reserved the

VOL. IV.

K k

Two Tables of the Law; and in the verge whereof were kept the pot of Manna which God would have laid up for a monument of that miraculous provision for Israel, and the rod of Aaron that budded;

IX. 5. And over it the cherubims of glory shadowing the mercy seat; of which we cannot now speak particularly.

And over it were those glorious Cherubims, whose wings, being spread forth, shadowed the cover of the ark, which was called the Mercy Seat; of all which several things, there is no need, in this place, to make a particular discourse.

IX. 6. The priests went always into the first tabernacle, aecomplishing the service of God.

The priests went daily into the first room of the tabernacle, accomplishing those ordinary services of God, which were required of them in their daily ministration.

IX. 7. But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:

But into the second or inner room of the tabernacle, went the high priest alone, once every year, not without a solemn sacrifice, first offered, and the blood thereof sprinkled about, for the expiation of his own sins, and for the errors and oversights of the people:

IX. 8. The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

The Holy Ghost signifying this mystery unto us, that, while the outer room of the tabernacle, whereby was signified the state of the Church under the Law, stood, separated by a veil from the holiest of all, which represented heaven, the way to heaven, howsoever it were known to some few, yet was not openly manifested to the world, as it was by Christ afterward:

IX. 9. Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;

Which outward room of the tabernacle, and the court leading thereinto, was a figure of the then present time and condition under the Old Law, wherein were offered both gifts and sacrifices of all kinds; yet such as, in and of themselves, had no power or virtue, to acquit and justify him that did that service, and to appease and clear the conscience in spiritual matters;

IX. 10. Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

Which said law consisted, for the most part, in the differences of meats and drinks, clean and unclean, in divers wash

ings and rinsings, and manifold outward bodily ceremonies and ritual observations, imposed upon the Jewish people, until the time of the New Testament; wherein the Messiah should rectify and reform and supply, whatsoever was amiss or wanting in their performances.

IX. 11. But Christ being come a high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;

But Christ being now come, a true and ever-glorious High Priest, bringing and obtaining eternal happiness to his Church, hath, in his human nature, which is a more noble and excellent Tabernacle than that material one, and of a divine making, whereas that other was made by the hands of men;

IX. 12. Neither by the blood of goats and calves, but by his own blood; he entered in once into the holy place, having obtained eternal redemption for us.

Not with the shedding and sprinkling of the blood of, whether goats or calves, or any other beasts; but, having willingly shed his own most precious blood, he entered once for all into the high and holy heavens, having thereby redeemed us from sin and death, and obtained an everlasting inheritance for us.

IX. 13, 14. For if the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God!

For if the blood of bulls, &c. sanctified so far, as to wash off a legal impurity from the flesh: How much more shall the blood of Christ, who, by the motion of his Eternal Spirit, the infinite efficacy and power whereof made his death fully meritorious and perfectly available, offered himself, as a most pure and spotless sacrifice unto God, purge and cleanse your conscience from all those sinful and odious corruptions, which are noisome to God and deadly to your own souls; that ye might be wholly consecrated to the service of the true and living God.

IX. 15. And for this cause he is the Mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first Testament, they which are called might receive the promise of eternal inheritance.

And, for this cause, is he the Mediator of the New Testament: not that he might flourish and reign upon earth, in an outward pomp, as ye Jews vainly imagine; but that he might suffer death, even for those trangressions under the Old Testament, which the blood of beasts could no way expiate; and that all those, which are effectually called by him, might receive the promise and performance of an eternal inheritance.

IX. 16. For where a testament is, there must also of necessity be the death of the testator.

Neither should it seem strange to you, to hear of the death of the Messiah; for, where a testament is, there must be also of necessity the death of the testator.

IX. 19. He took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people.

He took the blood of calves and goats, mixing it with water that it might not clodder and congeal together; and, dipping therein scarlet wool which might drink up and retain it, and sprigs of hyssop that might disperse it abroad, he sprinkled therewith both the book of the law and the people, to signify that neither that law could be fulfilled, nor the people freed from their sins, but only by the blood of Christ.

IX. 22. And without shedding of blood is no remission.

Without shedding and sprinkling of blood, there was no doing away of any legal impurities; and without Christ's blood shed, no doing away of any spiritual or moral impurity of the soul.

IX. 23. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.

It was therefore necessary that this earthly tabernacle, which was a pattern of the heavenly and spiritual, should be thus consecrated with these earthly rites, and with the blood of beasts; but the true spiritual and heavenly tabernacle, which is his Holy Church itself, was to be purified with a better sacrifice, even with the blood of Christ.

IX. 24. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself.

For Christ is not entered into that external and material Holy of Holies, which was a type of that true and blessed sanctuary of heaven, but into the very heaven itself.

IX. 28. So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

So Christ was once offered, to make full satisfaction for the sins, not of some few, but of many, yea, of all mankind, if they could all believe in him: and unto those that are his, who love and look for his glorious appearance, shall he come again and shew himself; not in infirmity, as before, but with power; not to be offered up again for sin, but to judge sinners, and to perfect the salvation of his elect.

X. 1. For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices

which they offered year by year continually make the comers thereunto perfect.

The Spiritual state of things is like unto a picture, wherein there are, first, some rude lines chalked out; afterward, the colours are laid, and the full resemblance expressed: even so it was here: the Law was but as the first rude draught of good things to come, and had not the full image or lively expression of the things themselves; and therefore could never, by those shadowy sacrifices, which they offered continually, year by year, make perfect those that followed the rules and practice thereof.

X. 2. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.

For, where there is no sin, there needs not be any offering for sin if, therefore, sin had been done fully away by those offerings, what use could there have been of any more oblations? since that these legal worshippers, being once purged from their sin, should have found no more trouble in their conscience for that sin, from which they were once cleared.

X. 3. But in those sacrifices there is a remembrance again made of sins every year.

But now, it is plain, that, in these legal sacrifices, there is a continual refrication of the memory of those sins every year, which we have committed; so as we are put in mind, both of our guilt thereby, and of satisfaction to be made unto God for

it.

X. 5. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me.

Wherefore, when he intimates the incarnation of Christ and his coming into the world in the flesh, he saith, Sacrifice and oblation is not the thing that thou restest in, or wherein thou receivest full satisfaction; but thou hast personally designed me to thy perfect and entire service, both in doing and suffering; and thereby art reconciled to the world.

X. 7. Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. See Psalm xl. 7. X. 9. He taketh away the first, that he may establish the second.

He taketh away the use of sacrifices and oblations, that he may establish the perfect use and improvement of Christ's incarnation and exquisite obedience.

X. 10. By the which will we are sanctified, through the offering of the body of Jesus Christ once for all.

That will, which Christ came to do, was God's decree of his perfect fulfilling the Law, and suffering death for our Redemption; by the exact performance whereof, we are sanctified,