Now they themselves, when they have been purified, shall be sacrifices of complete and perfect righteousness; for what more acceptable offering can such persons make to God than themselves? But this question of purgatorial punishments we must defer to another time, to give it a more adequate treatment.By the sons of Levi and Judah and Jerusalem we ought to understand the Church herself, gathered not from the Hebrews only, but from other nations as well; nor such a Church as she now is, when "if we say that we have no sin, we deceive ourselves, and the truth is not in us,"(2) but as she shall then be, purged by the last judgment as a threshing-floor by a winnowing wind, and those of her members who need it being cleansed by fire, so that there remains absolutely not one who offers sacrifice for his sins.For all who make such offerings are assuredly in their sins, for the remission of which they make offerings, that having made to God an acceptable offering, they may then be absolved.
CHAP.26.--OF THE SACRIFICES OFFERED TO GOD BY THE SAINTS, WHICH ARETO BE PLEASING
TO HIM, AS IN THE PRIMITIVE DAYS AND FORMER YEARS.
And it was with the design of showing that His city shall not then follow this custom, that God said that the sons of Levi should offer sacrifices in righteousness,--not therefore in sin, and consequently not for sin.And hence we see how vainly the Jews promise themselves a return of the old times of sacrificing according to the law of the old testament, grounding on the words which follow, "And the sacrifice of Judah and Jerusalem shall be pleasing to the Lord, as in the primitive days, and as in former years." For in the times of the law they offered sacrifices not in righteousness but in sins, offering especially and primarily for sins, so much so that even the priest himself, whom we must suppose to have been their most righteous man, was accustomed to offer, according to God's commandments, first for his own sins, and then for the sins of the people.And therefore we must explain how we are to understand the words, "as in the primitive days, and as in former years;" for perhaps he alludes to the time in which our first parents were in paradise.Then, indeed, intact and pure from all stain and blemish of sin, they offered themselves to God as the purest sacrifices.But since they were banished thence on account of their transgression, and human nature was condemned in them, with the exception of the one Mediator and those who have been baptized, and are as yet infants, "there is none clean from stain, not even the babe whose life has been but for a day upon the earth."(3) But if it be replied that those who offer in faith may be said to offer in righteousness, because the righteous lives by faith,(4)--he deceives himself, however, if he says that he has no sin, and therefore he does not say so, because he lives by faith,--will any man say this time of faith can be placed on an equal footing with that consummation when they who offer sacrifices in righteousness shall be purified by the fire of the last judgment? And consequently, since it must be believed that after such a cleansing the righteous shall retain no sin, assuredly that time, so far as regards its freedom from sin, can be compared to no other period, unless to that during which our first parents lived in paradise in the most innocent happiness before their transgression.It is this period, then, which is properly understood when it is said, "as in the primitive days, and as in former years." For in Isaiah, too, after the new heavens and the new earth have been promised, among other elements in the blessedness of the saints which are there depicted by allegories and figures, from giving an adequate explanation of which I am prevented by a desire to avoid prolixity, it is said, "According to the days of the tree of life shall be the days of my people."(1) And who that has looked at Scripture does not know where God planted the tree of life, from whose fruit He excluded our first parents when their own iniquity ejected them from paradise, and round which a terrible and fiery fence was set?
But if any one contends that those days of the tree of life mentioned by the prophet Isaiah are the present times of the Church of Christ, and that Christ Himself is prophetically called the Tree of Life, because He is Wisdom, and of wisdom Solomon says, "It is a tree of life to all who embrace it;"(2) and if they maintain that our first parents did not pass years in paradise, but were driven from it so soon that none of their children were begotten there, and that therefore that time cannot be alluded to in words which run, "as in the primitive days, and as in former years,"I forbear entering on this question, lest by discussing everything I become prolix, and leave the whole subject in uncertainty.
For I see another meaning, which should keep us from believing that a restoration of the primitive days and former years of the legal sacrifices could have been promised to us by the prophet as a great boon.For the animals selected as victims under the old law were required to be immaculate, and free from all blemish whatever, and symbolized holy men free from all sin, the only instance of which character was found in Christ.As, therefore, after the judgment those who are worthy of such purification shall be purified even by fire, and shall be rendered thoroughly sinless, and shall offer themselves to God in righteousness, and be indeed victims immaculate and free from all blemish whatever, they shall then certainly be, "as in the primitive days, and as in former years," when the purest victims were offered, the shadow of this future reality.For there shall then be in the body and soul of the saints the purity which was symbolized in the bodies of these victims.
