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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 shey 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. I 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, Sacris fice 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 Aesh, 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, through his voluntary offering of himself to death, once for all mankind.
X. 11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins. Every priest, after the Levitical order, is employed daily, in his external ministration, and offereth oftentimes the same kind of outward and bodily sacrifices, which yet have not the virtue to take away any sins at all.
X. 14 For by one offering he hath perfected for ever them that are sanctified. For, by one offering, he hath perfectly satisfied for all those, whom he hath chosen to himself; and hath thereby wrought out the salvation of all those, which are or shall be, in all times, sanctified to his service and glory.
X. 19 Having therefore, brethren, boldness to enter into the Holiest by the blood of Jesus; Now, therefore, seeing we see so happy a change made, that, whereas under the Law none but the high priest might enter into the Holy of Holies with the blood of beasts, now we all may have free entrance into heaven itself, which is the truth and substance of that shadow, through the precious blood of Jesus Christ;
X. 20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;
As under the Law, the high priest passed through the reil into the Holy of Holies; so now, under the Gospel, the veil, through which we must enter into the Holy Heavens, is the flesh of Christ: that is the new and everliving way, which is ordained and consecrated for our only passage into glory :
X. 21 And having a high priest over the house of God; And having now, instead of that Levitical Priesthood, so absolute and glorious a High Priest, set over the whole Church of God;
X. 22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us do all things really and spiritually, which were signified by those external rites; and, therefore, let us draw near unto God, not with outward aspersions, but with a true heart, in full contidence and stedfast reliance upon the mercies of God; having, instead of those outward sprinklings of the body, our hearts sprinkled and cleansed from an evil conscience, even from all our sinful corruptions; and our bodies washed, as with baptismal water, whereby we are initiated into the Church, so also sanctified by the Spirit of God, and delivered from all filthiness of sin.
X. 24 And let us consider one another, to provoke unto lope and to good works : And let us have a charitable and tender respect one to another : instead of those strange and envious dispositions and carriages that are wont to be betwixt Jews and Gentiles, let us so frame ourselves and our affections, as that we may draw on each other to mutual love and good works :
X. 25 Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. Not withdrawing and utterly separating ourselves from the assemblies of God's people, upon conceit of the peculiar rights and prerogatives, which God hath given to the Jews above the Gentiles; and standing upon the high terms of difference, as the manner of some is; but rather encouraging and exhorting one another to these holy services; and so much the rather, now, because ye know, that the day of the Lord's coming draweth on.
X. 26, 27 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries, For, if we do wilfully abandon the Church of God, and fall totally away from that saving truth and holy religion, wbich we have received the knowledge of and professed to embrace; purposely and maliciously opposing ourselves thereunto, thus sinning against the Holy Ghost; there remaineth no way or mean to expiate our sin, since that blood of Christ, which is the only sacrifice for sin, is thus by us contemned and trodden under foot'; Neither doth or can ought remain for us, in this fearful and deplorable condition, but a certain dreadful expectation of God's terrible judgments;
and that wrath and indignation of his, which shall be as a consuming fire to devour the wilful adversaries of his truth.
X. 28 He that despised Moses' law died without mercy under two or three witnesses : He, that did willingly violate or transgress, much more that did wilfully contemn or blaspheme, the law of Moses, suffered death, without mercy, upon the accusation and evidence of two or three witnesses :
X. 29 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 despight unto the Spirit of Grace ? Of how much sorer punishment, suppose ye, shall that wilful apostate be thought worthy, who, by his revolt from the profession of Christ and his contemptuous opposition to his Gospel, bath, as it were, trodden under foot the Son of God; and poured contempt and scorn upon that precious blood of Christ, where with the covenant betwixt God and his people is made and ratified, and that whereupon dependeth all the sanctification of men ; making no difference betwixt that sacred blood of his and the blood of brute creatures ; and hath done a spiteful affront unto that good Spirit of God, whereby grace is wrought in the hearts of men, by contemning and opposing the gracious motions thereof?
X. 32 But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions. But do ye call to remembrance those good and holy beginnings of yours, when ye first received the Gospel : how that, after ye were enlightened with the knowledge of Christ, ye did cheerfully resolve to suffer for his Name; and underwent a great trial of afflictions, for your good profession.
X. 36 For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For, in these manifold and great difficulties and fiery trials, ye will have need of a strong and invincible patience; that, after ye have undergone and fulfilled the will of God, in your active and passive obedience, ye may be made partakers of the promised inheritance.
X. 37 For yet a little while, and he that shall come will come, and will not tarry. Neither shall ye need
to fear, that ye shall linger over long, under your sufferings: for God, your sure and gracious deliverer, hath set the time, wherein he will free you from all your troubles; and that time shall not be long, neither can be protracted beyond that period which he hath limited unto it.
X. 38 Now the just shall live by faith : but if any man draw back, my soul shall have no pleasure in him. Until the accomplishment whereof, however it may seem delayed, the true and sound Christian shall live and uphold himself, by the strength of his faith; but if any man shall cowardly slink from his holy profession, and renounce that calling of his Christianity
which he sees thus persecuted, my soul shall hate that man, 25 worthy of the displeasure both of God and man.
X. 39 But we are not of them who draw back unto perdition; čut of them that believe to the saving of the soul. But we are not of them, which apostate from Christ, to their utter damnation ; but of that number of believers, which persist in a lively faith and constant profession, to the saving of our souis.
XI. 1 Now faith is the substance of things hoped for, the evidence of things not seen. Now this faith, whereof we speak, and which we hold fast, is that, which gives us a present confidence in and a fruition of those things, which are only yet in hope ours; and that, which doch clearly and certainly reveal and disclose unto us those things, which are not discernible by the eye of sense or reason,
XI. 2 For by it the elders obtained a good report. Neither did our forefathers any other way find acceptation from the hands of God, than by their faith.
XI. 3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear. Whereas, the wisest heathens have doubtfully disputed concerning the state of the world, whether it had any beginning and how it came to have a being, we, through faith, do clearly apprehend the truth of this matter, and do certainly understand that the world was framed by the all-powerful word of God, and that it was made of nothing; so as, of that which was not at all, nor had any pre-existence in nature, was made this visible frame of hea, ven and earth,
XI. 4 By faith Abel offered unto God a more ercellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh. It was only the faith of Abel, that made the difference betwixt his sacrifice and the sacrifice of Cain : whereupon God gave a sensible testimony of his accepting, first the person, and then the of. fering of Abel; and, by the virtue of that faith it was, that God regarded so the blood of Abel, as that, after he was dead, he heard the cry thereof, and took order for the revenge of it.
XI. 5 By faith Enoch was translated that he should not see death; and was not found, because God had translated him. It was upon the faith of Enoch, that he was, in an extraordinary and supernatural manner, translated from earth to heaven ; witha out passing through the gates of death, which is the common way of mankind, and was no more to be found upon earth, because God had miraculously translated him.
XI. 7 By the which he condemned the world, and became heir of the righteousness which is by faith. By which example of his obedience and faith, he condemned the unbelief and obstinacy of the world; and shewed, by his preservation, that the world did justly perish, for not being warned by