with water, whereof we have treated on ver. 13. But I am not certain that this may be esteemed a purification without blood. For the heifer whose ashes were used in it was first slain, and its blood poured out. Afterwards the blood as well as the flesh was burnt and reduced to ashes. Wherefore that way of purification cannot be said to be without blood. And it was a type of the purifying efficacy of the blood of Christ, who offered himself a whole burnt-offering to God, through the fire of the eternal Spirit. But there were two sorts of purifications under the law, wherein blood was neither formally nor virtually applied or used. The one was by fire in things that would endure it, Num. xxxi. 23. And the apostle speaks of things as well as persons, as the word wavra declares. The other was by water, whereof there were many instances. See Exod. xix. 10; Lev. xvi. 26, 28, xxii. 6, 7. All other representations were εν αἱματι, “ in blood ;' εν for δια; δι' aiuaros, by the offering and sprinkling of blood.'

From the consideration of the purifications mentioned, the apostle adds the limitation of almost.' For the conceit of some of the ancients, that oxedov is as much as ferè, and is to be joined with 'purged,'' were almost purged,' that is, they were so only ineffectually, is most improper. For it is contrary to the natural construction of the words, and the direct intention of the apostle.

Only we may observe, that the purifications which were by fire and water, were of such things as had no immediate influence into the worship of God, or in such cases as wherein the worship of God was not immediately concerned; nor of such things wherewith conscience was defiled. They were only of external pollutions, by things in their own nature indifferent, and had nothing of sin in them. And the sacred institutions which were not concerning the immediate worship of God, nor things which in themselves did defile the consciences of men, were as hedges and fences about those which really did so. They served to warn men not to come near those things which had a real defilement in themselves. See Matt. xv. 16-20. Thus almost all things,' that is, absolutely all, which had any inward real moral defilement, were purged with blood, and directed to the purging efficacy of the blood of Christ. And we may observe, that,

Obs. III. There was a great variety of legal purifications. For as all of them together could not absolutely purge sin, but only direct to what would do so, so none of them by themselves could fully represent that one sacrifice by blood, whereby all sin was to be purged; therefore were they multiplied.

Obs. IV. This variety argues, that in ourselves we are ready to be polluted on all occasions.-Sin cleaveth to all that we do, and is ready to defile us even in our best duties.

Obs. V. This variety of institutions was a great part of the bondagestate of the church under the old testament; a yoke that they were not able to bear. For it was almost an insuperable difficulty to attain an assurance that they had observed them all in a due manner, the penalties of their neglect being very severe. Besides, the outward observance of them was both burdensome and chargeable. It is the glory of the gospel, that we are directed to make our address by faith, on all

occasions, to that one sacrifice by the blood of Christ, which cleanseth us from all our sins. Howbeit many that are called Christians, being ignorant of the mystery thereof, do again betake themselves to other ways for the purification of sin, which are multiplied in the church of Rome.

Obs. VI. The great mystery wherein God instructed the church from the foundation of the world, especially by and under legal institutions, was that all purging of sin was to be by blood. This was that which by all sacrifices from the beginning, and by all legal institutions, he declared to mankind. Blood is the only means of purging and atonement. This is the language of the whole law. All was to manifest, that the washing and purging of the church from sin, was to be looked for from the blood of Christ alone.

The second assertion of the apostle is, that without shedding of blood there is no remission. Some would have these words to contain an application of what is spoken before, to the blood of Christ. But it is manifest that the apostle yet continues his account of things under the law, and does not enter on the application of them before the next verse. Wherefore these words, Kara Tov voμov, according to the law,' or by virtue of its institutions, are here to be repeated. By the law 'without shedding of blood,' that is, in sacrifice, there was no remission.' Yet, though that season be particularly intended, the axiom is universally true, and applicable to the new covenant; even under it, 'without shedding of blood, is no remission.'

The curse of the law was, 'that he that sinned should die.' But whereas there is no man that liveth and sinneth not,' God had provided that there should be a testification of the remission of sins, and that the curse of the law should not be immediately executed on all that sinned. This he did by allowing the people to make atonement for their sins by blood, that is, the blood of sacrifices, Lev. xvii. 11. For hereby God signified his will and pleasure in two things. 1. That by this blood there should be a political remission granted to sinners, that they should not die under the sentence of the law, as it was the rule of the government of the nation. And in this sense, for such sins as were not politically to be spared, no sacrifice was allowed. 2. That real spiritual forgiveness, and gracious acceptance with himself, was to be obtained only by that which was signified by this blood, which was the sacrifice of Christ himself.

And whereas the sins of the people were of various kinds, there were particular sacrifices instituted to answer that variety. This variety of sacrifices with respect to the various sorts or kinds of sins, for which they were to make atonement, I have elsewhere discussed and explained. Their institution and order is recorded, Lev. i.—vii. And if any person neglected that especial sacrifice which was appointed to make atonement for his especial sin, he was left under the sentence of the law; politically and spiritually, there was no remission. Yea also, there might be, there were, sins that could not be reduced directly to any of those, for whose remission sacrifices were directed in particular. Wherefore God graciously provided against the distress or ruin of the church on either of these accounts. For whether the people had fallen

under the neglect of any of those especial ways of atonement, or had contracted the guilt of such sins, as they knew not how to reduce to any sort of them that were to be expiated, he had graciously prepared the great anniversary sacrifice, wherein public atonement was made for all the sins, transgressions, and iniquities of the whole people, of what sort soever they were, Lev. xvi. 21. But in the whole of his ordinances he established the rule, that without shedding of blood was no remission.'

There seems to be an exception in the case of him who was so poor, that he could not provide the meanest offering of blood for a sin-offering. For he was allowed by the law to offer the tenth part of an ephah of fine flour for his sin, and it was forgiven him, Lev. v. 11-13. Wherefore the word σxedov, almost,' may be here again repeated, because of this single case. But the apostle hath respect to the general rule of the law. And this exception was not an ordinary constitution, but depended on the impossibility of the thing itself, whereunto it made a gracious condescension. And this necessity ofttimes of itself, without any constitution, suspends a positive law, and gives a dispensation to the infringers of it. So was it in the case of David when he ate of the shew-bread in his hunger; and as to works of mercy on the Sabbath-day; which instances are given by our Saviour himself. Wherefore the particular exception on this consideration, did rather strengthen than invalidate the general rule of the law. Besides the nearest approach was made to it that might be. For fine flour is the best of the bread, whereby man's life is sustained; and in the offering of it, the offerer testified that by his sin he had forfeited his own life, and all whereby it was sustained, which was the meaning of the offering of blood.

The expositors of the Roman church do here greatly perplex themselves, to secure the sacrifice of their mass, from the destroying sentence of the apostle. For a sacrifice they would have it to be, and that for the remission of the sins of the living and the dead. Yet they say it is an unbloody sacrifice, For if there be any blood shed in it, it is the blood of Christ, and then he is crucified by them afresh every day; as indeed in some sense he is, though they cannot shed his blood. If it be unbloody, the rule of the apostle is, that it is in no way available for the remission of sins. Those that are sober have no way to deliver themselves, but by denying the mass to be a proper sacrifice for the remission of sins, which is done expressly by Estius on the place. But this is contrary to the direct assertions contained in the mass itself, and razeth the very foundation of it. Now if God gave them so much light under the old testament, as that they should know, believe, and profess, that without shedding of blood is no remission, how great is the darkness of men under the new testament, who look, seek, or endeavour any other way after the pardon of sin, but only by the blood of Christ!

Obs. VII. This is the great demonstration of the demerit of sin, of the holiness, righteousness, and grace of God.-For such was the nature and demerit of sin, such was the righteousness of God with respect to it, that without shedding of blood it could not be pardoned.

They are strangers to the one and the other, who please themselves with other imaginations. And what blood must this be? That the blood of bulls and goats should take away sin, was utterly impossible, as our apostle declares. It must be the blood of the Son of God, Rom. iii. 24, 25; Acts xx. 28. And herein were glorified both the love and grace of God, in that he spared not his only Son, but gave him up to be a bloody sacrifice in his death for us all.

VER. 23.-IN the following verses to the end of the chapter, the apostle makes an application of all that he had discoursed concerning the services and sacrifices of the tabernacle, with their use, and efficacy, on the one hand, and the sacrifice of Christ, its nature, use, and efficacy, on the other, to his present argument. Now this was to demonstrate the excellency, dignity, and virtue of the priesthood of Christ, and the sacrifice of himself that he offered thereby, as he was the mediator of the new covenant. And he doth it in the way of comparison, as to what there was of similitude between them; and of opposition, as to what was singular in the person and priesthood of Christ, wherein they had no share; declaring on both accounts the incomparable excellency of him and his sacrifice, above the priests of the law and theirs. And hereon he concludes his whole discourse, with an elegant comparison and opposition between the law and the gospel, wherein he compriseth in few words the substance of them both, as to their effects on the souls of men.

That wherein in general there was a similitude in these things, is expressed, ver. 23.

VER. 23.-Αναγκη ουν τα μεν ὑποδειγματα των εν τοις ουρανοις, τούτοις καθαρίζεσθαι αυτα δε τα επουρανια κρειττοσι θυσίαις παρα

ταυτας.

There is no difference of importance in the translation of these words by any interpreters of reputation, and singly they have been all of them before spoken to. Only the Syriac renders Todayμатa, by 'similitudes,' not unaptly.

VER. 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.

An entrance is made in these words to the comparison intended. For as to both sorts of sacrifices compared, it is here granted in general, that they purged the things whereunto they were applied. But there is a difference also laid down in this verse, namely, as to the things that were purified by them, and consequently in the nature of their respective purifications. There is in the words, 1. A note of inference or dependence on the former discourse; therefore.' 2. A double proposition of things of divers natures compared together. 3. The modification of both those propositions; 'it was necessary."

In the first proposition there is, 1. The subject-matter spoken of;

'the patterns of things in the heavens.' 2. What is affirmed of them, as necessary to them; that they should be purified.' 3. The means whereby; with these.'

The same things are proposed in the second proposition; namely, 1. The things spoken of, or the 'heavenly things themselves.' 2. What is affirmed of them is traduced from the other proposition; they also were purified.' 3. The means whereby they were so; with better sacrifices than these.'

1. That which first occurs is the note of inference, or dependence on the former discourse; ovv, 'therefore.' It hath an equal respect unto both parts of the assertion. And it is not the being of the things, but their manifestation, that is intended. From what hath been said concerning the legal purification of all things, and the spiritual purification that is by the sacrifice of Christ, these things are evident and manifest.

2. Of both the things affirmed, it is said, that avayên, it was necessary they should be so;' that is, it was so from God's institution and appointment. There was no necessity in the nature of the things themselves, that the patterns of heavenly things should be purged with these sacrifices; but on supposition that God would, in and by them, represent the purification of the heavenly things, it was necessary that they should be thus purged with blood. And on the supposition of the same divine ordination, that the heavenly things themselves should be purified, it was necessary that they should be purified with better sacrifices. than these, which were altogether insufficient unto that end.

3. The subject of the first proposition is, the patterns of things in the heavens. The τα εν τοις ουρανοις, are the τα επουρανια in the next words. Things in the heavens are heavenly things. And they are the same with aνTITUTA Twv aλndivwv, in the next verse; 'figures of the true things.' The things intended are those which the apostle hath discoursed of; the covenant, the book, the people, the tabernacle, with all the vessels of its ministry.

1st. These he calls Todayμara, which we well render 'patterns.' And patterns are of two sorts, 1. Such as are poтоTUTα, exemplaria; those from and according unto which any other thing is framed. That is, the pattern of any thing, according unto which it is contrived, made, and fashioned. So a scheme or frame drawn and delineated is the pattern of an edifice. 2. Such as are exemplata, EKTUπa; that are framed according to other things, which they do resemble and represent. These also are vπodayμara. The things mentioned were not patterns of the heavenly things in the first sense; the heavenly things were not framed by them, to answer, resemble, and represent them; but they were so in the latter only. And therefore, in the first constitution of them, those which were durable and to abide, as the tabernacle, with all its utensils and vessels, with the positure and disposal of them, were made and erected according unto an original pattern shown in the mount. they were framed according unto the idea of the heavenly things themselves, whereof he made a representation unto Moses, and communicated a resemblance of them unto him, according unto his own good pleasure.

Or

This is the order of these things. The heavenly things themselves