Habuit quidem et prius justificationes culturæ, et Sanctum sæculare.

The former covenant, to be sure, had its own ceremonial observances, its own earthly sanctuary.

The former indeed had also justifications of divine service, and a wordly sanctuary.

Tabernaculum enim factum est primum, in quo erant candelabra, et mensa, et propositio panum, quæ dicitur Sancta.

There was an outer tabernacle, which contained the lamp-stand and the table and the loaves set out before God; sanctuary was the name given to this;

For there was a tabernacle made the first, wherein were the candlesticks, and the table, and the setting forth of loaves, which is called the holy.

Post velamentum autem secundum, tabernaculum, quod dicitur Sancta sanctorum:

and then, beyond the second veil, the inner sanctuary, as it is called,

And after the second veil, the tabernacle, which is called the holy of holies:

aureum habens thuribulum, et arcam testamenti circumtectam ex omni parte auro, in qua urna aurea habens manna, et virga Aaron, quæ fronduerat, et tabulæ testamenti,

with the golden censer, and the ark of the covenant, gilded all round. In the ark rested the golden urn with the manna in it, Aaron’s staff that budded, and the tablets on which the covenant was inscribed;

Having a golden censer, and the ark of the testament covered about on every part with gold, in which was a golden pot that had manna, and the rod of Aaron, that had blossomed, and the tables of the testament.

superque eam erant cherubim gloriæ obumbrantia propitiatorium: de quibus non est modo dicendum per singula.

above were the Cherubim, heralds of the divine glory, spreading their wings over the throne of mercy. We have no time to treat of these more particularly,

And over it were the cherubims of glory overshadowing the propitiatory: of which it is not needful to speak now particularly.

His vero ita compositis, in priori quidem tabernaculo semper introibant sacerdotes, sacrificiorum officia consummantes:

but this was the general fashion of it. Into the outer tabernacle the priests made their way at all times, in the performance of their duties;

Now these things being thus ordered, into the first tabernacle, the priests indeed always entered, accomplishing the offices of sacrifices.

in secundo autem semel in anno solus pontifex non sine sanguine, quem offert pro sua et populi ignorantia:

into this other, only the high priest, once a year, and even then not without an offering of blood, for the faults which he and the people had committed unknowingly.

But into the second, the high priest alone, once a year: not without blood, which he offereth for his own, and the people’s ignorance:

hoc significante Spiritu Sancto, nondum propalatam esse sanctorum viam, adhuc priore tabernaculo habente statum:

The Holy Spirit meant us to see that no way of access to the true sanctuary lay open to us, as long as the former tabernacle maintained its standing.

The Holy Ghost signifying this, that the way into the holies was not yet made manifest, whilst the former tabernacle was yet standing.

quæ parabola est temporis instantis: juxta quam munera, et hostiæ offeruntur, quæ non possunt juxta conscientiam perfectum facere servientem, solummodo in cibis, et in potibus,

And that allegory still holds good at the present day; here are gifts and sacrifices being offered, which have no power, where conscience is concerned, to bring the worshipper to his full growth; they are but outward observances, connected with food and drink

Which is a parable of the time present: according to which gifts and sacrifices are offered, which can not, as to the conscience, make him perfect that serveth, only in meats and in drinks,

et variis baptismatibus, et justitiis carnis usque ad tempus correctionis impositis.

and ceremonial washings on this occasion or that, instituted to hold their own until better times should come.

And divers washings, and justices of the flesh laid on them until the time of correction.

Christus autem assistens pontifex futurorum bonorum, per amplius et perfectius tabernaculum, non manufactum, id est, non hujus creationis:

Meanwhile, Christ has taken his place as our high priest, to win us blessings that still lie in the future. He makes use of a greater, a more complete tabernacle, which human hands never fashioned; it does not belong to this order of creation at all.

But Christ, being come an high Priest of the good things to come, by a greater and more perfect tabernacle not made with hand, that is, not of this creation:

neque per sanguinem hircorum aut vitulorum, sed per proprium sanguinem introivit semel in Sancta, æterna redemptione inventa.

It is his own blood, not the blood of goats and calves, that has enabled him to enter, once for all, into the sanctuary; the ransom he has won lasts for ever.

Neither by the blood of goats, or of calves, but by his own blood, entered once into the holies, having obtained eternal redemption.

Si enim sanguis hircorum et taurorum, et cinis vitulæ aspersus inquinatos sanctificat ad emundationem carnis:

The blood of bulls and goats, the ashes of a heifer sprinkled over men defiled, have power to hallow them for every purpose of outward purification;

For if the blood of goats and of oxen, and the ashes of an heifer being sprinkled, sanctify such as are defiled, to the cleansing of the flesh:

quanto magis sanguis Christi, qui per Spiritum Sanctum semetipsum obtulit immaculatum Deo, emundabit conscientiam nostram ab operibus mortuis, ad serviendum Deo viventi?

and shall not the blood of Christ, who offered himself, through the Holy Spirit, as a victim unblemished in God’s sight, purify our consciences, and set them free from lifeless observances, to serve the living God?

How much more shall the blood of Christ, who by the Holy Ghost offered himself unspotted unto God, cleanse our conscience from dead works, to serve the living God?

Et ideo novi testamenti mediator est: ut morte intercedente, in redemptionem earum prævaricationum, quæ erant sub priori testamento, repromissionem accipiant qui vocati sunt æternæ hæreditatis.

Thus, through his intervention, a new covenant has been bequeathed to us; a death must follow, to atone for all our transgressions under the old covenant, and then the destined heirs were to obtain, for ever, their promised inheritance.

And therefore he is the mediator of the new testament: that by means of his death, for the redemption of those transgressions, which were under the former testament, they that are called may receive the promise of eternal inheritance.

Ubi enim testamentum est, mors necesse est intercedat testatoris.

Where a bequest is concerned, the death of the testator must needs play its part;

For where there is a testament, the death of the testator must of necessity come in.

Testamentum enim in mortuis confirmatum est: alioquin nondum valet, dum vivit qui testatus est.

a will has no force while the testator is alive, and only comes into force with death.

For a testament is of force, after men are dead: otherwise it is as yet of no strength, whilst the testator liveth.

Unde nec primum quidem sine sanguine dedicatum est.

Thus the old covenant, too, needed blood for its inauguration.

Whereupon neither was the first indeed dedicated without blood.

Lecto enim omni mandato legis a Moyse universo populo, accipiens sanguinem vitulorum et hircorum cum aqua, et lana coccinea, et hyssopo, ipsum quoque librum, et omnem populum aspersit,

When he had finished reading the provisions of the law to the assembled people, Moses took blood, the blood of calves and goats, took water, and scarlet-dyed wool, and hyssop, sprinkled the book itself, and all the people,

For when every commandment of the law had been read by Moses to all the people, he took the blood of calves and goats, with water, and scarlet wool and hyssop, and sprinkled both the book itself and all the people,

dicens: Hic sanguis testamenti, quod mandavit ad vos Deus.

and said, This is the blood of the covenant which God has prescribed to you.

Saying: This is the blood of the testament, which God hath enjoined unto you.

Etiam tabernaculum et omnia vasa ministerii sanguine similiter aspersit.

The tabernacle, too, and all the requisites of worship he sprinkled in the same way with blood;

The tabernacle also and all the vessels of the ministry, in like manner, he sprinkled with blood.

Et omnia pene in sanguine secundum legem mundantur: et sine sanguinis effusione non fit remissio.

and the law enjoins that blood shall be used in almost every act of purification; unless blood is shed, there can be no remission of sins.

And almost all things, according to the law, are cleansed with blood: and without shedding of blood there is no remission.

Necesse est ergo exemplaria quidem cælestium his mundari: ipsa autem cælestia melioribus hostiis quam istis.

And if such purification was needed for what was but a representation of the heavenly world, the heavenly world itself will need sacrifices more availing still.

It is necessary therefore that the patterns of heavenly things should be cleansed with these: but the heavenly things themselves with better sacrifices than these.

Non enim in manufacta Sancta Jesus introivit exemplaria verorum: sed in ipsum cælum, ut appareat nunc vultui Dei pro nobis:

The sanctuary into which Jesus has entered is not one made by human hands, is not some adumbration of the truth; he has entered heaven itself, where he now appears in God’s sight on our behalf.

For Jesus is not entered into the holies made with hands, the patterns of the true: but into heaven itself, that he may appear now in the presence of God for us.

neque ut sæpe offerat semetipsum, quemadmodum pontifex intrat in Sancta per singulos annos in sanguine alieno:

Nor does he make a repeated offering of himself, as the high priest, when he enters the sanctuary, makes a yearly offering of the blood that is not his own.

Nor yet that he should offer himself often, as the high priest entereth into the holies, every year with the blood of others:

alioquin oportebat eum frequenter pati ab origine mundi: nunc autem semel in consummatione sæculorum, ad destitutionem peccati, per hostiam suam apparuit.

If that were so, he must have suffered again and again, ever since the world was created; as it is, he has been revealed once for all, at the moment when history reached its fulfilment, annulling our sin by his sacrifice.

For then he ought to have suffered often from the beginning of the world: but now once at the end of ages, he hath appeared for the destruction of sin, by the sacrifice of himself.

Et quemadmodum statutum est hominibus semel mori, post hoc autem judicium:

Man’s destiny is to die once for all; nothing remains after that but judgement;

And as it is appointed unto men once to die, and after this the judgment:

sic et Christus semel oblatus est ad multorum exhaurienda peccata: secundo sine peccato apparebit exspectantibus se, in salutem.

and Christ was offered once for all, to drain the cup of a world’s sins; when we see him again, sin will play its part no longer, he will be bringing salvation to those who await his coming.

So also Christ was offered once to exhaust the sins of many; the second time he shall appear without sin to them that expect him unto salvation.