Footnotes

1. Hebrews 9:1 A division of the first Tabernacle which he calleth worldly, that is to say, transitory and earthly into two parts, to wit, into the holy places and the Holiest of all.
2. Hebrews 9:1 An earthy and a flitting.
3. Hebrews 9:3 He calleth it the second veil, not because there were two veils, but because it was behind the Sanctuary or the first Tabernacle.
4. Hebrews 9:3 The holiest Sanctuary.
5. Hebrews 9:5 The Hebrews call the cover of the Ark of the covenant, the mercy seat, whom both the Greeks and we follow.
6. Hebrews 9:6 Now he cometh to the sacrifices which he divideth into those daily sacrifices, and that yearly and solemn sacrifice, with the which the high Priest only, but once every year entering into the Holiest of all with blood, offered for himself and the people.
7. Hebrews 9:7 For the sins. See Heb. 5:2.
8. Hebrews 9:8 Of that yearly rite and ceremony he gathereth that the way was not by such sacrifices opened into heaven, which was shadowed by the Holiest of all. For why did the high Priest alone enter in thither, shutting out all other, and that to offer sacrifices there both for himself and for others, and after did shut the Holiest of all again?
9. Hebrews 9:9 An objection: If the way were not opened into heaven by those sacrifices (that is to say, If the worshippers were not purged by them) why then were those ceremonies used? to wit, that men might be called back to that spiritual example, that is to say, to Christ, who should correct all those things at his coming.
10. Hebrews 9:9 For that time that that figure had to last.
11. Hebrews 9:10 Another reason why they could not make clean the conscience of the worshipper, to wit, because they were outward and carnal or corporal things.
12. Hebrews 9:10 For they were as you would say a burden, from which Christ delivered us.
13. Hebrews 9:11 Now he entereth into the declaration of the figures, and first of all comparing the Levitical high Priest with Christ, (that is to say, the figure with the thing itself) he attributeth to Christ the administration of good things to come, that is, everlasting, which those carnal things had respect unto.
14. Hebrews 9:11 Another comparison of the first corruptible Tabernacle with the latter (that is to say, with the human nature of Christ) which is the true incorruptible Temple of God, whereinto which the Son of GOD entered, as the Levitical high Priests into the other which was frail and transitory.
15. Hebrews 9:11 By a more excellent and better.
16. Hebrews 9:12 Another comparison of the blood of sacrifices with Christ. The Levitical high Priests entering by their holy places into the Sanctuary, offered corruptible blood for one year only: but Christ entering into that holy body of his, entered by it into heaven itself, offering his own most pure blood for an everlasting redemption: For one selfsame Christ answereth both to the high Priest, and the Tabernacle, and the sacrifices, and offering themselves, as the truth to the figures, so that Christ is both the high Priest, and Tabernacle, and Sacrifice, yea, all these both truly, and forever.
17. Hebrews 9:12 For in this yearly sacrifice of reconciliation, there were two kinds of sacrifices, the one a goat, the other a heifer, or calf.
18. Hebrews 9:13 If the outward sprinkling of blood and ashes of beasts, was a true and effectual sign of purifying and cleansing, how much more shall the thing itself and the truth being present, which in times past was shadowed by those external Sacraments, that is to say, his blood which is in such sort man’s blood, that is also the blood of the Son of God, and therefore hath an everlasting virtue of purifying and cleansing, does it?
19. Hebrews 9:13 He considereth the signs apart, being separate from the thing itself.
20. Hebrews 9:14 From sins which proceed from death, and bring forth nothing but death.
21. Hebrews 9:15 The conclusion of the former argument: therefore seeing the blood of beasts did not purge sins, the new Testament which was before time promised, whereunto those outward things had respect, is now indeed established, by the virtue whereof all transgressions might be taken away, and heaven indeed opened unto us: whereof it followeth that Christ shed his blood also for the Fathers: For he was shadowed by those old ceremonies, otherwise, unless they had served to represent him, they had been nothing at all profitable. Therefore this Testament is called the latter, not concerning the virtue of it, (that is to say, remission of sins) but in respect of that time, wherein the thing itself was finished, that is to say, wherein Christ was indeed exhibited to the world, and fulfilled all things which were necessary to our salvation.
22. Hebrews 9:16 A reason why the Testament must be established by the death of the Mediator, because this Testament hath the condition of a Testament or gift, which is made effectual by death, and therefore that it might be effectual, it must needs be that he that made the Testament, should die.
23. Hebrews 9:18 There must be a proportion between those things which purify, and those which are purified: Under the Law all those figures were earthly, the Tabernacle, the book, the vessels, the sacrifices, although they were the figures of heavenly things. Therefore it was requisite that all those should be purified with some matter and ceremony of the same nature, to wit, with the blood of beasts, with water, wool, hyssop. But under Christ all things are heavenly, an heavenly tabernacle, an heavenly sacrifice, an heavenly people, an heavenly doctrine, and heaven itself is set open before us for an eternal habitation. Therefore all these things are sanctified in like sort, to wit, with the everlasting offering of the quickening blood of Christ.
24. Hebrews 9:19 As the Lord had commanded.
25. Hebrews 9:19 He useth to sprinkle.
26. Hebrews 9:23 The similitudes of heavenly things were earthly, and therefore they were to be set forth with earthly things, as with the blood of beasts, and wool, and hyssop. But under Christ all things are heavenly, and therefore they could not but be sanctified with the offering of his lively blood.
27. Hebrews 9:24 Another double comparison: the Levitical high Priest entered into the Sanctuary, which was made indeed by the commandment of God, but yet with men’s hands, that it might be a pattern of another more excellent, to wit, of the heavenly place. But Christ entered even into heaven itself. Again, he appeared before the Ark, but Christ before God the Father himself.
28. Hebrews 9:25 Another double comparison: the Levitical high Priest offered other blood, but Christ offered his own: he every year once iterated his offering: Christ offering himself but once, abolished sin altogether, both of the former ages and of the ages to come.
29. Hebrews 9:26 An argument to prove that Christ’s offering ought not to be repeated: Seeing that sins were to be purged from the beginning of the world, and it is proved that sins cannot be purged, but by the only blood of Christ: he must needs have died oftentimes since the beginning of the world. But a man can die but once: therefore Christ’s oblation which was once done in the latter days, neither could nor can be repeated. Seeing then it is so, surely the virtue of it extendeth both to sins that were before, and to sins that are after his coming.
30. Hebrews 9:26 In the latter days.
31. Hebrews 9:26 That whole root of sin.
32. Hebrews 9:27 He speaketh of the natural state and condition of man: For as for Lazarus and certain others that died twice, that was no usual thing but extraordinary, and for them that shall be changed, their changing is a kind of death, 1 Cor. 15:51.
33. Hebrews 9:28 Thus the general promise is restrained to the elect only: and we have to seek the testimony of our election: not in the secret counsel of God, but in the effects that our faith worketh, and so we must climb up from the lowest step to the highest, there to find such comfort as is most certain, and shall never be moved.
34. Hebrews 9:28 Shortly by the way he setteth out Christ as Judge, partly to terrify them, which do not rest themselves in the only oblation of Christ once made, and partly to keep the faithful in their duty, that they will go not back.