neither now is nor hereafter shall be vacant or unoccupied in this action neither is this subjection attributed to God otherwise then as God doth it by Christ or gives power and strength unto Christ whereby he may and doth effect it therefore in the word expecting wee must acknowlegde a trope and the signification of it must be admitted onely thus far as it argues that Christ by the gift and benefit of God doth reigne subdue his enemies to him so that in this respect not Christ but God is said to subdue his enemies and Christ expecteth onely till it be done Besides in regard of the time wherein at last all the enemies of Christ shall be subdued unto him Christ may be said thus farre to depend upon his Father as it is in his Fathers owne power to order the times and seasons of things or Christ himselfe doth testifie 14 For by one offering He brings another reason why Christ offered onely but once because by one offering he perfected or finished all things As on the contrary the legall high Priests offered often because they could never perfect all things by all their oblations Hee perfected for ever them that are sanctified Perfected is throughly and wholy expiated see Chap. 7. ver 11. For ever is in respect of all future times and ages to come not as it was under the Law only for the time past and that time but for the space of one yeare They that are sanctified are they that are expiated purged or cleansed from sin in their conscience and the word must not bee restrained to the present time only but extended and dilated to all differences of time to those that ever have been sanctified or now are or ever shall be For Christ may be said to perfect or expiate men for ever in a double sense First as every man that is expiated is not expiated for some certain time but for ever and secondly as his offering is of efficacy and force to expiate all men of all times and ages to the end of the world so that it shall never need bee iterated either for the same men or for any others 15. Whereof the Holy Ghost also is a witnesse to us After that he had proved by severall reasons that the offering of Christ must bee made only once now he further proves the same by a testimony of the Scripture wherein the Holy Ghost witnesseth the same thing For this truth is so evident and so materiall that it hath not only the reasons formerly alleadged to confirme it but hath also a testimony of Scripture wherein the Holy Ghost doth testifie it The Holy Ghost is said to witnesse a thing when the Scripture saith it because as Peter teacheth us that holy men of God spake as they were moved by the Holy Ghost 2 Pet. 1.21 After that he had said before After the Holy Ghost had said before which saying follows in the next verse 16. This is the Covenant that I will make with them after those dayes saith the Lord I will put my Lawes into their hearts and in their minds will I write thm Of these words of the Holy Ghost we have treated before Chap. 8.10 17. And their sins and iniquities will I remember no more Between the former verse and this something must be understood that is silenced namely then he said as the Author himself speaks at the ninth verse before For at the fifthteenth verse upon which this dependeth the Author had written for after that he said before namely the Holy Ghost therefore here must be understood then he said namely the Holy Ghost againe said the words of this Text And their sinnes and iniquities c. 18. Now where remission of these is there is no more offering for sinne From these words of the Holy Ghost wherein the remission of sinnes and iniquities is promised to Gods people now the Author inferres that the offering of Christ must bee but one only Namely because the Holy Ghost doth testifie that God under the New Testament and so by Christ and his offering will remit unto his people all sinnes and iniquities even the most grievous for ever Now where there is such a remission of sinnes proceeding from Gods Will and Covenant and that universally in respect of time for ever and also universally in respect of persons to all men there can be given no other sacrifice for sinnes and therefore one sacrifice only for sinnes is sufficient But that no further sacrifice is allowed for sins where such a remission of them is granted by Covenant it appears from hence because otherwise remission should be granted and ordained also by Covenant to them that persist in their sinnes which were a thing very unfit and unworthy of Gods grace For if men repent and change their minde and wayes into better courses partly they abstaine from sinne with all care and partly by virtue of the new Covenant and so by the one single offering of Christ they have ready prepared for them a remission of all those sinnes which either went before their true repentance or to follow it that they neither lose it nor make it void Anciently under the Law when remission was granted only of ignorances and infirmities it was no marvell if upon the stay or returne of the same sinnes for which offering had been made the offerings were often iterated and instead of them another offering were introduced far better and perfecter which is that of Christ but now seeing the most grievous sinnes are expiated by the offering of Christ under the New Testament what place can be yet left for any other offering For either a man engaged by so great a benefit doth afterward lead an holy life or not If he live holily there needs no other offering for to expiate his sin seeing hee commits it not if he live not holily there must be none 19. Having therefore brethren boldnesse Here the Author doth in a manner summe up those things which hitherto he had spoken of the Priesthood and sacrifice of Christ and from thence infertes his following admonition By boldnesse here hee understands an assured hope and confidence flowing from the faculty and liberty granted us of entring into heaven the most holy Sanctuary So that by the word boldnesse is signified unto us both our faculty or liberty of entring into heaven and also our confidence or assurance of minde issuing from our knowledge of our faculty or liberty to enter which liberty is opposed to that restraint under the Law whereby it was lawfull for no man to enter into the holy place under paine of death except the high Priest once a yeare And for feare that any one should attempt it all were forbidden it To enter into the holiest Heaven is that Sanctuary whereinto on Gods part we have liberty that we may enter and on our owne part we have confidence that we shall enter And of all Sanctuaries the heavenly is absolutely the holiest
accustomed to do evill The man accustomed to evill cannot ordinarily recover from his evill custome but if he do the case is extraordinary by an extraordinary influence of Gods grace upon him Who were once enlightned He begins to describe those men that have beene converted unto Christ In which description he declares what graces such men have received from God Whence it is no mervaile if upon their neglect and contempt of so great graces God do afterward reprobate and reject them Men converted are enlightned with the light of the Gospel wherewith as the Apostle speakes Christ hath brought life and immortality to light 2 Tim. 1.10 whereby he hath expeld all errors all darknesse and blindnesse of minde And have tasted of the heavenly gift The article the added to gift doth designe and specifie some extraordinary and notable gift Yet he meanes not the gift of the holy Ghost because he mentions that particularly by it selfe presently after And therefore he rather meanes that which ariseth and followeth in the minde after it is enlightned with the Gospell such as is the tranquility and peace of minde which growes from the knowledge of a plenary pardon of all our sins and the pleasing joy which issues from the hope of eternall life For these are truly heavenly gifts which men converted unto Christ have tasted by feeling the pleasantnesse and sweetnesse of them in their soules And were made partakers of the holy Ghost Men converted unto Christ are made partakers of that divine power and efficacy whereby their minds are yet more cleerely and certainly enlightned whereby those heavenly gifts are enlarged and increased unto them for the greater beauty ornament and comfort of their soules whereby they are sealed unto the day of redemption whereby they receive an earnest a pledge and an assurance of their heavenly inheritance and whereby they perceive the certaine truth of their Christian faith which procures such great benefits from God unto them 5. And have tasted the good word of God The good word of God although it may signifie the whole doctrine of the Gospel which is very faire and good every way consonant to reason and honesty yet by use of Scripture it seemes to signifie particularly that part of Gods word which containes Gods promises because when God makes us a promise he therein gives us his word And as Gods other revealed verities are his true word so his promises are his good word because they alwayes entitle us to some good which is conveyed in his promise So Gods promise to the Jews for the release of their Captivity is called his good word and his performance of that promise is called the performance of his good word because both the promise and especially the performance of it brought a great good to the people of God Thus saith the Lord that after seventy yeares be accomplished at Babylon I will visit you and performe my good word toward you in causing you to returne to this place Jer. 29.10 This promise or good word was given unto them before as ye may reade Jer. 25.12 And so Gods promise of Christ in raising a Branch of righteousnesse unto David was his good word and the performance of it is called a performance of that good thing which he promised See Jer. 33.14,15 And the powers of the world to come These powers seeme to be those eminent qualities of that world and life to come such as are everlasting pleasure glory beauty dignity strength and force a totall freedome from all evill and a totall fulnesse of all good Of these powers or qualities men converted unto Christ have tasted because they are not onely enlightned with the knowledge of them and delighted with the hope of them but also affected with an unspeakeable sense of them 6. If they fall away Wee have noted before that the Authour treats not here of a simple falling into sin but of a falling away which is Apostacy whereof he before also made mention chap. 3.13 This may be proved from 2. grounds 1. Because God doth not use to reprobate men converted unto Christ and put in that state which the Authour formerly described if after their conversion adhering still to the Christian religion if they fall simply into whatsoever sin For the Apostle saith If any man sinne any man that hath given himselfe to Christ we have an advocate with the Father Jesu Christ the righâ—eous 1 John 2.1 From these words it is plaine that men converted unto Christ shall obtaine pardon of God even of those sinnes which they have committed after their conversion in case they forsake them and wholly cast off the yoke of sinne and follow Christian vertues For if they were not pardoned for such lapses then Christ were not their advocare 2. The Author speaks here of such as crucifie the Son of God againe and put him to an open shame as appears in this verse But this can agree to none but Apostates as we shall see in the explication of those words Yet there are some sinnes which by way of analogie may be reduced to Apostacie as those that are committed presumptuously with a high hand after knowledge of the truth i. casting away all feare and reverence of God For hee that yet retaines and embraceth the doctrine of Christ in his minde cannot let himselfe so loose unto sinne Or if a man after the knowledge of the truth and reception of the Christian faith have no serious thoughts of repentance and amendment of life but indulge himselfe to sinne as freely and as loosely as he did before Or having cast off the yoke of sin doe againe deliver up himselfe to the servitude and bondage of sinne The miserable and dolefull condition of such men is described by Peter 2 Pet. 2. For such men seem little to regard the holinesse of Christian Religion which they had embraced and therefore come not much short of them who altogether reject it But he that in hope of retaining the reward promised by Christ doth alwayes carry a minde to forsake sinne and seriously endeavours it though for some time he cast not away the custome of some vice or make himselfe guilty of some heynous sinne through infirmity is not therefore so wholly reprobated and accursed that it should prove impossible for him to be recovered from such sinnes and after recovery to be justified and saved To renew them againe unto repentance To renew is a verb of active signification and notes the act of another upon one so fallen away From whence it appeares in his former words verse 1. where he said not laying againe the foundation c. and at the 3. verse and this will we doe doth really speake either of himselfe alone or at least as including himselfe as the renewer of such For in these words hee shewes the cause of those q.d. Take heed that we be not forced to renew you againe to repentance because it is impossible to renew againe to repentance those
imperfection of that Priesthood and Law he proves the abrogation of both If perfection were by the Leviticall Priesthood By perfection here he understands nothing else but a true and perfect expiation of sinne whereby the guilt not of some sinnes only but of all even of the most grievous offences and crimes is taken away whereby all punishments of sinne not only temporall concerning this life but the eternall punishment of death it selfe is remitted and forgiven whereby a right to eternall life is granted unto men and lastly whereby not only all guilt of all sinnes but all sinnes themselves are taken away from men For in these things consisteth the true perfection of men before God If therefore this perfection could have been brought to men by the Leviticall Priesthood certainly there had been no need nor use of a new Priesthood after the order of Melchisedec for every Priesthood is ordained for the expiation of sinnes But if a perfect expiation of sinnes could have been effected by the Priesthood after the order of Aaron what need a new Priest bee super induced after the order of Melchisedec to performe those actions which might have been done by the former Wherefore seeing God would ordaine a new Priest and also now hath ordained him hence it appears that by the Leviticall Priesthood no man could obtaine perfection or perfect expiation and certainly no man did obtaine it For by that Priesthood some sinnes only were expiated namely as we shewed before ignorances and infirmities but great offences as crimes and villanies were punished with death Neither had that expiation any force to take away eternall death but only to release some temporall punishments proper to this life Neither in those sacrifices was there any power to withdraw men from sinne it selfe all which particulars the Author prosecutes in the passages following Yet the Author useth not the word perfection in one sense only for there are divers perfections of a thing and therefore we must still gather from the matter handled what perfection hee meanes Here because hee speaks of perfection flowing from the Priesthood therefore no other can be understood but that which is seen in a perfect expiation of sinne namely that a man bee wholly spotlesse and blamelesse subject neither to paine nor losse by any sentence of condemnation in the sight of God In which sense he useth the same word chap. 10. 14. For under it the people received the Law For what purpose the Author inserted these words into his former argument we shall see afterward and for the present shall speake of their explication Under it i. under the Priesthood as if the people had received the Law under the Priesthood and so most Interpreters affirme But this sense is contrary to the words in the originall which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and doe not signifie under it but upon it and contrary to the truth of the thing for the Law was not given under the Priesthood as if the Priesthood had been extant before the Law given but rather contrarily a great and principall part of the Law was already given before the Priesthood was ordained so that it might be more truly said the Priesthood was given under or after the Law then the Law under or after the Priesthood And lastly this sense is contrary to the mind of the Author and makes nothing to the purpose For what makes it to the purpose in hand that the Law was given in the time of the Priesthood For would it thence follow either that perfection must be by that Priesthood or if perfection were by it that there were no need of another Priesthood or lastly if the Priesthood were abrogated that then the Law were abrogate Wherefore as the Greeke words sound it is said in this place that the people received the Law not under the Priesthood but upon the Priesthood And to receive the Law upon the Priesthood is nothing else but of the Priesthood concerning or touching it Which sense some Interpreters doe acknowledge as Junius and Tremellius and Piscator For the Greeke particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers the Hebrew Hal which often notes the object or matter of a thing Now therefore these words may seem to cohere with the minde of the Author three wayes 1. If we say that in them he shews the cause why he named the Leviticall priesthood and no other q.d. therefore I name the Leviticall priesthood because the people received the Law of it 2. That in them he shews cause why it might seem that perfection came by that Priesthood namely because the people received the Law of it 3. That those words containe a confirmation or peculiar reason why if perfection came not by the Leviticall priesthood there must not be another Priest ordained diverse from the Leviticall For though this would bee sufficient of it self to exclude another Priest yet it follows so much the more if not only perfection be by the Leviticall Priesthood but also that Priesthood was established by the Law and of this reason wee most approve Therefore it is as much as if the Author had said If perfection be by the Leviticall Priesthood especially seeing concerning it Laws were given to the people what need is there for the ordination of another Priest for many times in Scripture a reason of a sentence is inserted before the sentence bee fully uttered in all the parts of it Whereof among other places we have an example 1 Pet. 4.1.2 in these words For he that hath suffered in the flesh hath ceased from sin which must be read as in a parenthesis For they containe the cause why Christians must suffer in the flesh with Christ i. crucifie the flesh because he that hath suffered in the flesh i. whose body is put to death he hath ceased from sinne And the reason is generall agreeing to all the dead Therefore the words which follow from the beginning of the second verse That he no longer should live c must not be joyned with the words next preceding Ceased from sinne but they being included in a parenthesis as a generall reason they must be referred to the former words arm your selves as to their finall cause The mind of the Author in this place will be more plain if we transfer these words to the end of the verse thus Therefore if perfection be by the Leviticall Priesthood what further need was there that another Priest should rise after the order of Melchisedec and not be called after the order of Aaron especially seeing of that Priesthood the Law was given to the people For thence it presently followes that together with this Priesthood the Law must be abrogated when a Priest ordained according to the order of Melchisedec which should not be abrogated unlesse there were some default in it That another Priest should rise From his former grounds he inferres that a Priest after the order of Melchisedec must be another and a different Priest from those Priests that
the New Testament as we shewed in the former Chapter to containe the remission of all our sinnes even the most heinous and consequently to be of force to purge our conscience And because it is a Testament therefore it was first to be confirmed by death which here neither can nor must be any other then the death of Christ Whence it is manifest that the death or bloud of Christ as it confirmes the New Testament doth purge our conscience from dead workes The particle and shews that a new argument is alledged and the words for this cause note the finall cause for which Christ died He is the Mediatour of the New Testament Wee now use the word Testament and not Covenant because the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies a Testament and not a Covenant though sacred Writers use it to signifie also a Covenant And the ambiguity of the word did well serve the Author to draw his argument from that which must needs be done in a Testament And to speake a little yet more accurately Testament and Covenant differ but alternly as genus and species For every Testament is a Covenant though not è contra for though the heire doe not covenant with the Testator at the making of the Testament because that may be done altogether without his knowledge which is necessarily required in him that covenanteth Yet he covenants at the validity of the Testament for when the Covenant takes effect by his acceptance of the condition specified in the Testament and by his entrance upon the Inheritance then though before he were free he covenants ex Lege to performe the will of the Testatour So that every Testament at least when it is consummate and valid is a kinde of Covenant and it is the best kinde of Covenant 1. Because it is most solemnely testified by sealing and witnessing from whence it is called a Testament 2. Because it is most preciously confirmed even by death and the death of him that makes it who establisheth his owne deed by his owne death 3. Because it containes an extraordinary benefit in conveying the Testators inheritance and whole estate to the heire And lastly because it proceeds with the greatest freedome in leaving the heire to his liberity whether he will accept of the Inheritance or not Now this New Testament is the last will of God which must stand for ever because it is already confirmed and therefore cannot be revoked But how Christ is the Mediatour of it hath beene partly shewed before chap. 8.6 and is partly to be shewed afterward yet his Mediatorship consisteth chiefly in these two acts first in declaring or publishing it and then in confirming or establishing it by his death as a Testament ought to be That by meane of death for the transgressions that were under the first Testament they which are called might receive the promise of eternall inheritance Here is a file of finall causes linked one to another whereof the last end is the obtaining of an eternall inheritance the intermean is the redemption for the transgressions which were under the first Testament the prime Mean to these two former subordinate ends whereby they are successively atrained is death which in a Testament must necessarily intervene Hence we may see that the redemption of transgressions doth properly depend and flow from the New Testament and the death of Christ doth give force and strength to this Testament The word Redemption is put for Expiation as was shewed ver 12. For Expiation is one kinde or sort of Redemption both because the effect of expiation is a delivery and because also the meanes or it whereby it is wrought is an expence for it commonly costeth bloud Hence some Translators in this place render it Expiation But because the word Redemption carries the sense of Expiation therefore it both followes the construction of it and is simply called the redemption of transgressions either for their expiation as wee have said In which sense the Scripture speakes elswhere For Prov 16.6 where the vulgar Latine reads it By truth iniquity is redeemed there our English translation hath it By truth iniquity is purged i. expiated Or for redemption from transgressions For Cicero himselfe in a sense not unlike saith Liberationem culpa for à culpâ And he useth the word Transgressions whereby grievous sinnes are commonly signified to shew us what sinnes chiefly are remitted in the New Testament namely heynous and grievous sinnes for which in the Old Testament there was no expiation allowed but the punishment of death imposed Wherefore he addeth Which were under the first Testament He means which remained in force or could not be expiated or for which no remission was allowed under the Law But hee seems withall to intimate that those grievous sinnes had their being and were wont to bee committed under the Old Testament whereas the New Testament together with their guilt doth wholly take away their being in them who cordially beleeve the promises of it For that this is the force and effect of the New Testament and of the bloud of Christ we have already shewed partly in the eight Chapter and partly here And he mentions not the expiation of transgressions only or grievous sins therfore as if under the New Testament also all lighter sins were not expiated but it is as much as if he had said Yea even of those transgressions under c. For somtimes the Scripture speaketh simply not to exclude other things but to teach us that those other things wherof there might be greater doubt are included which being thoght included much more is it to be thought so of the rest So Psal 25.8 David saith of God That he is good and upright therefore wil he teach sinners in the way i. Yea even sinners and not righteous men only though he will teach them also and much rather for so he presently addes in the verse following The meeke will he guide in judgement and teach his way So Paul Rom. 4.5 saith That God justifieth the ungodly not that he justifieth him onely but that hee is so gracious as to justifie him also Or else the Authour mentions only transgressions or grievous sins to shew that they chiefly are expiated under the new Testament and that this is the proper fruit of the new Testament and of the oblation of Christ But if the guilt of grievous sins be taken away under the new Testament much more must it be true of lighter sinnes Besides grievous sins do much more grieve the conscience then lighter for to lighter sinnes there was some expiation granted in the law whereby men might imagine that God of his infinite goodnes would also release the penalty of eternall death but to the other no expiation was allowed Might receive the promise To receive the promise of eternall inheritance doth in this place signifie to enter the reall possession of the eternall inheritance which was before promised and not to receive the promise
at the same time seeing hee to his former words of confirming the Testament by bloud doth simply subjoyne that Moses did also sprinkle the Tabernacle and the ministerial vessels with bloud which may as well be taken of another time as of the same Although Moses saith not openly that the Tabernacle and ministeriall vessels after they were all finished were sprinkled with bloud but only anointed with the holy oyle Yet because we read that the Altar was not onely anointed with oyle but also sprinkled and consecrated with bloud therefore hence we may gather that in the consecration of the Tabernacle it selfe and of the ministeriall vessells sprinkling of blood was joyned with their anointing For Josephus delivers this in plain words in his Antiquitie lib. 3. cap. 9. Where describing the Ceremonie and forme of that Consecration hee saith Then hee sprinkled the garments of Aaron and his sonnes with the bloud of the Sacrifices-purifying them with running water and with the ointment c. He sprinkled also the Tabernacle and his vessels with the ointment and with the bloud of bullocks and rams slaine every other day after their kind From this verse therefore it may appeare that anciently there were many things among the Jewes especially concerning external rites of manifest truth which notwithstanding are not written in the bookes of Moses and therefore wee need not marvell that this Author doth affirme some things which we finde not delivered in the books of Moses as we have noted already in this chapter verse 4. and verse 19. 22. And almost all things by the law are purged with bloud He amplifies his former instances drawing them from particulars almost to an universall to conclude his assertion by way of Induction Not only the Tabernacle and Ministeriall vessels which were the principall utensils about the worship of God but almost all things else were purged with bloud He saith almost all things because some things were purged without bloud for some were purged or cleansed onely by the washing of water as hee that carried out the Scape-goat must cleanse himselfe by washing his clothes and bathing his flesh in water Levit. 16.26 And the Priest who became uncleane by the touch of a person or thing unclean must cleanse himself by washing his flesh with water Levit. 22.6 And some other things were first purged by melting in the fire and afterward repurged over with the water of separation as silver and gold and all other mettals that could abide to passe through the fire Numb 31.22,23 According to the Law i. According as the Law prescribed things should be purged And without shedding of blood is no remission How ever other things were purged yet this is certaine that under the Law sinnes were not remitted without shedding of bloud Whence wee may rationally gather that the shedding of bloud must also intervene for the purging of our consciences or to expiate those sinnes that pollute our consciences That which the Author here affirmes is most certaine universally and suffers no exception unlesse in case of extreme poverty when the persons to bee purged were so poore that for the purging of their sinne they were not able to bring for their offering a paire of Turtles or a paire of yong Pigeons whereof see Levit. 5.12 Otherwise the rule holds vniversally not onely for a sinne of the whole people but also for the sin of any single person whatsoever bloud must be shed and a sacrifice must be offered See Levit. chap. 4. chap. 5. and chap. 6. 23. It was therefore necessary that the paterns of things 〈◊〉 the heavens should be purified with these Hitherto the Author hath taught that bloud was required for the purging both of the Tabernacle and of sins Now some man might say Although blood were required for this purifying yet it was not necessary that the blood of Christ should be shed for it but the bloud of beasts might have served the turne as it did under the Law To this tacite objection the Author answeres in these words and sheweth that heavenly things were to be purged with farre better Sacrifices then the Sacrifices of beasts For the purging of earthly holy things the sacrifices of beasts did suffice but for the purging of heavenly holy things which of all other are most excellent there needed a most excellent Sacrifice And none could be more excellent then Christ And besides for the purging of any Sanctuarie there must needs be a Sacrifice or at least some thing of the Sacrifice must be brought into it But neither beasts themselves nor their bloud or bodies neither must nor can be brought into that heavenly Sanctuary But Christ himselfe and his body made immortall was brought in thither Therefore for heavenly holy things the bloud of Christ must be shed and not the bloud of beasts Againe the holy things under the Law were not onely purged when they were first made and dedicated but also were yearly to be purged by the annuall Sacrifice For they were accounted pollutted by the yearely sinnes and uncleannesses of the people Whereof see Levit. 16.15 How the earthly holy things were paternes of those things which are in heaven and for what cause we have already shewed chap. 8. ver 5. The things in the heavens are put for the holy heavenly things from which the heaven it self that invisible heaven which is the most holy Sanctuary must not be excluded But the heavenly things themselves with better sacrifices then these The heavenly things are the heavenly holy things as the verse following shewes But it may be demanded how those heavenly holy things can be said to be purged seeing they never were polluted Wee answer That this is said of the heavenly Sanctuary onely by way of Comparison as a thing very usuall And the nature of Comparisons is to breed many abusions For if we respect the scope of the Author it is enough for us to understand that the Sacrifice to be offered in the heavenly Sanctuary must be much more excellent then those which of old were wont to be offered in the earthly Sanctuarie For this both the nature of the heavenly Sanctuary wholly requires and also the effect of the oblation sutable to heaven But if any man yet demand a more neere resemblance it may be said That heavenly Sanctuary was indeed purged by the Sacrifice and offering of Christ First in as much as it was so consecrated thereby that an accesse is made open for us unto it and as I may say it is dedicated for our use hereafter As the old Tabernacle and many things else were not open and free for mens use before they were consecrated and they for their uncleannesse as it was accounted but this for our uncleannesse which must bee purged away before a right and an use of that heavenly Sanctuary can be granted us So that in this sence by a contrary way of speech and yet not unusuall the Author said that heaven must be purged for our