chiefe paterne which was shewed vnto Moses in the mountaine But if so be the forme of the Tabernacle had a further end than that which was seene with the eye as much then is to be said of the ceremonies and of all the Priesthood From whence it followes that there was no stabilitie in any of all these things but that we must still come vnto that which was shadowed out by them Behold an excellent place because it containes in it three sentences worthie to be noted For first wee learne by this that the ceremonies of old were not forged by mans braine neither did God meane to exercise his people therein as in sports fit for little children the Tabernacle also was not built in vaine as if it serued to no other purpose but only to draw the eyes of the beholders to gaze vpon the outward magnificence of it as if they were to stay in that For the signification of all these things were true and spiritual because Moses was commanded to frame them all according to the first paterne which was heauenly Therefore their opinion is too prophane which say that the ceremonies were onely commanded to serue as a bridle for staying the inconstancie of the people least they should haue gone to seeke out strange ceremonies among the Gentiles This indeede is something which they say but not all For they leaue out that which is of much more importance to wit that they were exercises to hold the people in the faith of the Mediatour Yet notwithstanding it is not needfull that we should be ouer curious so as to seeke out some high or profound mysterie in euery pinne and in euery small piece of the Tabernacle as Hesichius and the greater part of the ancient authors who haue trauailed too curiously in this behalfe for whilest they goe about subtilly to diuine in things to them vnknowne they haue failed very blockishly and shewed themselues ridiculous bablers So then we must keepe a meane herein which wee shall doe when wee desire to know no more than that which is reuealed to vs in Christ Secondly we are here taught that all seruices which men haue forged after their owne minde and without the commandement of God are false and corrupt For seeing God commands that all things should be framed according to the rule and paterne it is not lawfull to make any thing els or contrarie vnto it For these two manners of speech See that thou make all things according to the paterne and Take heede thou make nothing more than the paterne are in weight one VVe must not goe an haires bredth from Gods commandement in things pertaining to his worship as much as the other Wherefore in requiring streightly that we keepe the rule which he hath giuen vs he therewithall forbids vs to turne aside an haires bredth from it By this meanes all seruices deuised by men fall flat to the ground and those which some call Sacraments which notwithstanding were neuer ordained of God Thirdly we may learne from hence that there are no true signes and Sacraments in religion but those which are referred to Christ But we are withall to take great heede that whilest we endeuour to appropriate and to make our inuentions to agree to Christ that we doe not transfigure him as the Papists doe that hee should bee no more like himselfe For we haue no authoritie to inuent what wee thinke to be good but it only belongs to God to shew what we ought to doe For it is said according to the paterne which he shewed thee But now our high Priest Ver. 6 c. Euen as heretofore he gathered the excellencie of the couenant by the dignitie of the Priesthood so now also he maintaines that the Priesthood of Christ is more excellent because he is the Mediatour and Ambassadour of a better couenant Both the one and the other were necessarie because it was needfull that the Iewes should be turned from the superstitious obseruation of ceremonies which were so many impediments to hinder them from going directly to the pure and simple truth of the Gospell Now the Apostle saith that it was reason that both Moses and Aaron should giue place to Christ as to the more excellent because the Gospel is a more excellent couenant than the law and the death of Christ much more noble than the sacrifices of the law But that which he addes is not without some difficultie to wit Obiection that the couenant of the Gospel was established vpon better promises For it is certaine that euen the very same hope of eternall life which we now haue was set before the auncient Fathers which liued vnder the law The grace of adoption beeing as common to them as to vs. Their faith then must needs be built vpon the same promises Answere But this comparison of the Apostle must be rather referred to the forme than to the matter For although God did promise them the same saluation which he promiseth vs now at this day yet notwithstanding the measure or manner of reuelation was neither equall nor alike But if any wil see more of this let him haue recourse to our Institution and to that which is written vpon the fourth and fith chapter of the Epistle to the Galathians 7 For if that first Testament had been vnblameable no place should haue beene sought for the second 8 For in rebuking them he saith Behold the daies will come Ier. 32.31 32 33 34. Rom. 11.27 Chap. 10.16 saith the Lord when I shall make with the house of Israel and with the house of Iudah a new Testament 9 Not like the Testament that I made with their fathers in the day that I tooke them by the hand to lead them out of the land of Egypt for they continued not in my Testament and I regarded them not saith the Lord. 10 For this is the Testament that I will make with the house of Israel After those daies saith the Lord I will put my lawes in their minde and in their heart I will write them and I will bee their God and they shall be my people 11 And they shall not teach euery man his neighbour and euery man his brother saying Know the Lord for all shall know me from the least of them to the greatest of them 12 And I will be mercifull vnto their vnrighteousnesse and I will remember their sinnes and their iniquities no more The 12. verse is expounded after verse 10. 13 In that he saith a new Testament he hath abrogated the old now that which is disanulled and waxed old is readie to vanish away FOr if the first Testament Vers 7 c. He confirmes that which he said touching the excellencie of the couenant which god hath made with vs by the hand of Christ Now his confirmation stands vpon this that the couenant or testament of the law was not stable For if it had beene perfect what neede had there beene that another should be put
finely auoyde the absurditie of excusing the sacrifice of the Masse For when we tell them it is superfluous to reiterate the sacrifice seeing that which Christ hath once offered retaines his vertue for euer they by and by reply the sacrifice offered in the Masse is not another but the same This is their solution But how doth the Apostle here contradict it Thus the sacrifice which is offered and many times reiterated although it be the same is not effectuall nor sufficient for the purgation of sinnes An obiection of the Papists answered wherein they say they offer not an other sacrifice but the same vvhich Christ offered Let the Papists now crie a thousand times if they will that the sacrifice which they offer euery day is the same sacrifice which Christ hath once made vpon the Crosse and none other I will alwaies maintaine against them by the mouth of the Apostle that if the oblation of Christ had this vertue to appease God then this his sacrifice hath not onely put an end to other oblations but also that it is vnlawfull to reiterate the same whereby we see that it is an execrable sacriledge to offer Christ in the Masse But in those sacrifices there is a remembrance Vers 3 c. Seeing the Gospell is the ambassage of our reconciliation with God it is yet necessarie that the remembrance againe of sinnes should be made alwaies amongst vs euen at this day but the Apostle signifieth that when sinnes are remembred it is to the end the condemnation of them might be taken away by the remedie of the sacrifice presently offered he meanes not euery remembrance then but that which bringeth such a confession of faultes and of the condemnation which they deserue before God that it should be needfull to haue a sacrifice to procure a remedie Such is the sacrifice of the Masse amongst the Papists For they forge that the grace of the death of Christ is there applied vnto vs that our sins might be done away But if the Apostle rightly collecteth that the sacrifices of the law were weake because they were reiterated euery yeere to obtaine pardon truly then a man may gather by the same reason that the sacrifice of the death of Christ was weake if it must bee celebrated euery day to the end the vertue of it may be applied vnto vs. Let them paint out their Masse then with what colours soeuer they will yet shall they not bee able to auoide this fault to wit that in the same their sacrifice they blaspheme and offer wicked outrage vnto Christ For it is vnpossible that the blood of goates c. Vers 4 He confirmeth the former sentence by the same reason which he alleaged heretofore to wit that the blood of beasts did not purge mens soules True it is the Iewes had therein a signe and pledge of their true purgation but it was another way to wit because the blood of a calfe signified the blood of Christ But here the Apostle disputes of the value of the blood of beasts in it selfe and therfore he doth rightly take away from them the vertue of purging We are here then to vnderstand a close opposition which is not expressed as if hee had said It is no marueile if the ancient sacrifices were weake and feeble so as there was necessitie they should bee offered without ceasing for there was nothing in them but the blood of beasts which pearced not vnto the soule but the blood of Christ is a farre other thing We must not therfore measure the oblation which hee made according to those oblations which went before 5 Wherefore when he commeth into the world he saith Sacrifice and offring thou wouldest not Psal 40.9 but a body hast thou ordained me 6 In burnt offrings and sinne offrings thou hast had no pleasure 7 Then said I Lo I come in the beginning of the booke it is written of me that I should doe thy will O God God vnlesse it were as you would say couered with this forme It is necessarie then that we come to the kingdome of Christ before this be perfectly accomplished in al points to wit that God required no sacrifices There is such another place in the 16. Psalme vers 10. Thou wilt not suffer thine holy one to see corruption For albeit God should haue deliuered Dauid from corruption as touching himselfe yet this was truly and onely fulfilled in Christ There is great weight then in this speech when he promiseth that he will do the will of God for he leaues no place for the sacrifices From hence then we gather that he ceaseth not to obey God perfectly although hee vse no sacrifices which yet could not be true till after the abolishing of the law I denie not but Dauid as well in this place as in the 51. Psalme ver 18. doth not so lessen the estimation of the externall sacrifices but that he still preferred that which was principall and yet we must not doubt but he stretched his sight to the kingdome of Christ in both places The Apostle then witnesseth that Christ is rightly brought in speaking in this Psalme where amongst the Commandements of God the sacrifices which God so streightly required vnder the law are not set in the last place But a bodie hast thou ordained me The words of Dauid doe signifie another thing for in the Psalme it is Thou hast pearced mine eares Which manner of speech some thinke to bee drawne from an ancient custome of the law For if there were any which made none account of being set free at the Iubile but would subiect himselfe to perpetuall bondage his eare was to be pearced with an aâ—le Exod. 21.6 This is the sense then after their opinion Lord I am thy seruant for euer Notwithstanding I take it otherwise to wit that he yeelds himselfe teachable and obedient For we are deafe till God haue opened our eares that is to say till he hath corrected the dulnes and obstinacie which is rooted in vs. And yet there is a close antithesis betweene the rude and ignorant people to whom the sacrifices were as shadowes or remembrances without vertue and Dauid to whom God had more liuely reuealed the lawfull and spiritual vse of the same Now the Apostle following the Greekes saith A bodie hast thou ordained me For the Apostles were not so scrupulous to recite the very words prouided that they alwaies kept themselues from abusing the Scriptures falsely to their own aduantage We must alwaies weigh and consider to what end they alleaged testimonies For as touching the drift and scope of the place they were warie not to draw the Scriptures by violence to a wrong sense but as touching the words and other things which concerne not the matter they entreate of they giue themselues great libertie In the beginning of the booke c. Vers 7 The Hebrew word properly signifies a roule For we know that the bookes in olde time were folded vp after the manner
of a roll Now there is no inconuenience if by this booke we vnderstand the law which prescribes the rule of holy life to all the children of God Although another exposition seemes more true and proper to wit that he confesseth himselfe to be of the number of those who yeild themselues obedient vnto God I graunt that the law commands all of vs to obey God But Dauid meanes that he is numbred among those who are called to obey God And after he protests that he obeyed this vocation when he saith I desired to doe thy will Which specially agrees vnto Christ For although all the faithfull do aspire to the righteousnesse of God yet there is none but Christ which may be said to be wholly addicted to doe the will of God And yet notwithstanding this place ought to kindle in vs a readinesse to obey For for this cause Christ is set before vs as the patterne of perfect obedience to the end that all which are his should inforce themselues to follow his steppes striuing who can be formost yea that they altogether with one consent may answer the calling of god as also in their whole life to giue approbation that these words Loe I come are truly fulfilled in them To the same purpose also is that to be referred which followeth It is written of me that I should doe thy will O God As it is said elsewhere that the end of our election is to be holy and without blame before him Eph. 1.4 He taketh away the first Vers 9 that he may establish the second Here you see why and to what purpose this place is alleadged to wit to the ende we might know that the full and perfect righteousnesse vnder the kingdome of Christ hath no neede of the sacrifices of the law For the will of God as touching the rule of perfection is established though they be taken away It followes then that since the sacrifice of Christ is come the sacrifices of beasts ought to cease seeing they haue nothing in cōmon with him For as we haue said Dauid in this place had no occasion to reiect the sacrifices for any fault comming from them seeing he bends not his speech against hypocrites neither reprooues he the superstitious abuse of Gods worshippe and seruice therein but denies that the vse of sacrifices should be required of a faithful man which was taught in holinesse testifying that such a one may perfectly obey God without them By which will we are sanctified Vers 10 Hauing applied the place of Dauid to his purpose hee now by occasion turnes some words to his profit rather to deck and beautifie the matter withall than precisely to follow the exposition of the said place Dauid protests not so much in his owne person as in the person of Christ that he is ready to doe the will of God This extends it selfe to all the members of Christ For the doctrine of S. Paul is generall where he saith This is the will of God euen your sanctification that euery one of you should abstaine from vncleannesse 1. Thess 4.3 But because the example of this obedience was in Christ farre more excellent than in any other principally by taking vpon him the forme of a seruant and then in presenting himselfe to the death of the crosse for this cause the Apostle saith that Christ hath satisfied the commandement of his father in offering himselfe a sacrifice and that we by this meanes haue beene sanctified When he saith by the offering of the bodie of Iesus Christ he alludes to that part of the Psalme A bodie hast thou ordained me at the least it is so in the Greeke And thus he signifies that Christ found sufficient matter in himselfe wherewith to appease his father Christ alone is sufficient to fulfill whatsoeuer God requires so as he needed no supplies from any other For if the Leuiticall priest had had a fitte bodie the sacrifices of beasts had beene superfluous But Christ alone sufficeth and of himselfe is sufficient to fulfill whatsoeuer God requireth 11 And euery Priest standeth daily ministring and oft times offereth one manner of offering which can neuer take away sinnes 12 But this man after he had offered one sacrifice for sins sitteth for euer at the right hand of God 13 And from hencefoorth carrieth Psal 110.2 1. Cor. 15.25 till his enemies be made his footestoole 14 For with one offring hath he consecrated for euer them that are sanctified 15 For the holy Ghost also beareth vs record for after that he had said before 16 This is the Testament that I will make vnto them after those daies saith the Lord I will put my lawes in their hearts Ier. 31.33 and in their mindes I will write them 17 And I will remember their sinnes and iniquities no more 18 Now where remission of these things is there is no more offring for sinne ANd euery Priest c. Vers 11 The conclusion of the whole disputation is that the custome of offring euery day is wholy disagreeing contrarie to the Priesthood of Christ And that for this cause since his comming both the office of the Leuiticall Priests as also the manner and custome of offring euery day is ended For the nature of things repugnant is such that when the one is established the other falls downe Hitherunto hee hath very sufficiently debated the question touching the establishing of the Priesthood of Christ it remaines then that the old Priesthood doe cease which agreeth not with Christs For all the faithfull haue a full and absolute consecration in his onely oblation Although we may expound the Greeke word He hath finished or perfected Vers 14 yet I had rather say He hath consecrated because the question is now touching the things which concerne the seruice of God When he saith those which are sanctified vnder this word he comprehends all the children of God and admonisheth vs therein that wee lose time to seeke the grace of our sanctification any where els But least men should make themselues beleeue that Christ is now idle in heauen he saith againe that he is set at the right hand of the Father Vers 12 By which manner of speech as we haue seene elsewhere is signified rule and power And therefore wee haue no neede to feare that hee will suffer the vertue of his death to decay or be quenched or that he will suffer it to lie idlely buried he I say who for this cause is liuing to the end he may fill heauen and earth with his vertue Moreouer hee admonisheth vs by the wordes of this Psalme how long this estate or condition must endure to wit till such time as Christ hath wholy subdued all his enemies Verse 13 Wherefore if our faith seeke Christ sitting at the right hand of God and content it selfe that he is set there we shal in the end enioy the fruite of this victorie wee shall I say triumph with our head being vnclothed of the
corruption of our flesh after that our enemies Satan Sinne Death and the whole world shall be troden vnder our feete For the holy Ghost also beareth witnes Vers 15 c. It is not superfluous or causelesse that he brings in this testimonie of Ieremie the second time Heretofore hee alleaged it to another end to wit to shew that it was necessary the old Testament should be abolished in regard a new was promised that it might correct the weaknes of the old But now he aimes at another thing For hee onely grounds himselfe and stands vpon this speech Their sinnes and their iniquities will I remember no more and thereof gathers that there is no more vse left for sacrifices seeing that sinnes are done away It may seeme this consequence is not very firme For howsoeuer heretofore there were innumerable promises of the remission of sinnes in the Law and in the Prophets yet notwithstanding the Church ceased not for all that to offer sacrifices still for themselues and therfore remission of sinnes excludes not sacrifices But if we doe yet more neerely consider of euery point the Fathers had also the same promises of remission of sins vnder the law that we now haue and resting their faith vpon thē did call vpon God and reioyced that they obtained pardō And yet notwithstanding all this the Prophet as if he spake of some new thing not yet heard of saith that there shall be no more remembrance of sinnes before God vnder the new Couenant From this we gather that sinnes are now pardoned after another manner than they were in old time But this diuersitie consists neither in the word nor in faith but in the ransome of the remission God now then no more remembers sinnes and iniquities because the purgation hath been made for all once For otherwise the Prophet hath affirmed in vaine that it should be a benefit and grace of the new Testament That God would remember our sinnes no more Furthermore seeing wee are come to the end of the disputation which is here handled touching the Priesthood of Christ the readers are to be aduertised in few words that the inuention of the Papists touching the sacrifice of the Masse is no lesse refuted in this place than the sacrifices of the law are hereby abolished They maintaine that their Masse is a sacrifice to doe away the sinnes both of the quicke and the dead The Apostle on the contrarie saith that euen this sacrifice of Christ ought not to be reiterated of any neither doth he only say that this sacrifice of Christ is one but also that it was offered once Adde hereunto that he often attributes to Christ alone the honour of the Priesthood so as none is sufficient or meete to offer Christ but Christ himselfe onely None fit to offer Christ but himselfe They haue yet an euasion when they call it an vnbloodie sacrifice but the Apostle without exception affirmes that to make a sacrifice death is required Moreouer the Papists haue yet another shift when they replie that the Masse is an applying of the onely sacrifice once done But the Apostle teacheth on the contrary that the causes why the sacrifices of the law were abolished by the death of Christ was because that in them men remembred sinnes Foure maine reasons prouing the Masse to be full of sacriledge Whence it appeares that this kinde of applying which they haue forged is ceased In a word let the Papists turne them on which side they list yet shal they neuer be able to auoide it but that the present disputation of the Apostle doth still openly discouer that their Masse is full of sacriledge For first of al the Apostle is witnes that there was no man which was sufficient to offer Christ but himselfe onely and in the Masse hee is offered by the hands of another Secondly the Apostle not onely maintaines that Christ his sacrifice is but one but also that it was but once done so as it is vnlawfull to reiterate the same In the Masse although they buzze that it is the same sacrifice yet notwithstanding it appeares that they doe it euery day and themselues confesse it Thirdly the Apostle alloweth no sacrifice without blood and death they babble in vaine then that the sacrifice which they offer is vnbloodie Fourthly when the question is of the obtaining pardon for our offences the Apostle commaunds vs to haue our recourse to this onely sacrifice which Christ once offered vpon the crosse and discernes vs from the Fathers by this marke that the manner of often sacrificing is abolished by the comming of Christ The Papists to the end that Christ his death may be fruitfull and profitable vnto vs require daily applyings which is done by sacrifice and thus Iewes and Christians should differ in nothing one from another but in the externall signe 19 Seeing therefore brethren that by the blood of Iesus we may be bold to enter into the holy place 20 By the new and liuing way which he hath prepared for vs through the vaile which is his flesh 21 And seeing wee haue an hie Priest which is ouer the house of God 22 Let vs draw neere with a true hart in assurance of faith our hearts being pure from an euill conscience 23 And washed in our bodies with pure water let vs keep the profession of our hope without wauering for he is faithfull which hath promised SEeing then brethren c. Verse 19 He gathers his former doctrine into a conclusion or summe after which he addes an exhortation both to very good purpose of great weight threatning them seuerely which shall reiect the grace of Christ Now the summe is that all the ceremonies by which men had accesse into the Sanctuarie of God vnder the law had their firme truth in Christ so as the vse of them is superfluous and vnprofitable to him that enioyeth Christ Now the better to expresse this hee describes the accesse which Christ giues vs by an allegorie For he compares heauen to the old Sanctuarie and vnder a figuratiue manner of speech sets foorth the things which were spiritually fulfilled in Christ True it is that Allegories do sometimes rather darken than illustrate the matter but here they haue not a little grace and besides they bring much more light when the Apostle transfers the old figures of the law to Christ to the end we should know that all things which were shadowed in the law are now truly manifested in him Now as there is almost no word here that hath not his weight so let vs remember that there is also a close antithesis shewing that the truth which is seene in Christ must needes abolish the ancient figures First he saith that we haue libertie to enter into the holy places This priuiledge was neuer giuen to the Fathers vnder the law For it was forbidden the people to enter into the visible Sanctuarie vnlesse the high Priest bare the names of the twelue tribes vpon his
the Father but the person For it is vnapt to say that the essence of God is ingrauen in Christ seeing both the one and the other is but one simple essence But it is proper and truly said that all that which the Father hath of his owne is naturally ingrauen in the Sonne so that whosoeuer hath the Sonne hee hath also all that which is in the Father Thus the ancient Fathers who taught faithfully doe vse this word Hypostasis which is to say substance or subsistence in such sense as it should be triple in God and that this word ousia which signifies essence is but one and simple in God S. Hillarie doth euery where take this word substance for person Now although it bee not the Apostles purpose in this place to shew what Christ is in himself but such a one as he declares himselfe vnto vs by effect yet notwithstanding hee doth sufficiently refute the Arrians and Sabellians when he attributes that vnto Christ which onely appertaines to God and foorthwith notes out two distinct substances in the Father and in the Sonne For from hence wee gather that he is one and the same God onely with the Father and yet that there is a distinction notwithstanding as touching the proprietie so as both of them hath his subsistence And bearing vp all things Properly it is bearing al things But the word to beare is taken to maintaine or beare vp and to cause all creatures to continue in their estate For his meaning is that all things would presently fall to ruine if they were not vpheld by his power Notwithstanding when he saith by his word this may be expounded as well of the Father as of the Sonne but because the second exposition is the more receiued and agreeth very well to the scope of the text I am content to satisfie my selfe therein Word for word it is by the word of his power but according to the manner of the Hebrues it is as much as if he had said by his mightie word For whereas some doe thus turne the text that Christ maintaines all things by his Fathers word that is by himselfe who is the word it hath no colour at all Besides what neede is there of so constrained an exposition For when the Scripture calles Christ the word of the Father it is not wont to vse the word which is put here that is Rhema but another to wit Logos Wherefore the word doth here simply signifie to will and the sense is that Christ who conserues the world by his onely will and as it were with his onely becke notwithstanding refused not to take vpon him the office by which he made the purgation of our sins And this is the second member of the doctrine which is handled in this Epistle For the maine groundworke of all the disputation consists in these two points First that Christ ought to bee heard aboue all others because hee hath the chiefe and soueraignâ— authoritie Secondly that in as much as by his death he hath reconciled vs to his Father hee hath thereby put an end to the old sacrifices Now where hee saith by himselfe we must supplie an Antithesis to wit that the shadowes of Moses law were of no force to assist him in the doing of it And hereby he shewes the difference betweene him and the Leuiticall Priests for it was also said of them that they purged sinnes but they borrowed this vertue from another to wit from Christ To be short his meaning is to exclude all other meanes or helpes in laying the power and price of the purgation of our sinnes onely vpon Christ And is set at the right hand As if he should say after hee had obtained saluation for mankinde he was receiued into the heauenly glorie to the end he might gouerne all things Now this is added to shew that the saluation which he hath obtained is not temporarie For otherwise it is our wont to measure his power by beholding of present things He admonisheth vs then that wee ought not the lesse to esteeme Christ because he appeares not now before our eyes but rather to thinke that the fulnes of his glorie consists in his being receiued and exalted to this high and soueraigne degree of honour and rule for the right hand is transferred vnto God by way of metaphor and similitude otherwise he is not shut vp in any place neither hath he either right hand or left When it is said therefore that Christ is set it only signifies that kingdome which is giuen him by his father and that power whereof S. Paul makes mention to wit that at his name euery knee shall bow Phil. 2.10 Wherefore to be set at the right hand of the Father is nothing else but to gouerne and rule in the stead of the Father as the Lieutenants of Princes are wont to doe to whom free and absolute power is giuen ouer all things And therefore it is added of the maiestie in the highest places to signifie that Iesus Christ is placed in the highest throne wherein the maiestie of God shineth Wherefore as he ought to be loued for our redemption so ought he to be adored in regard of this his Maiestie Vers 4. And is made so much more excellent than the Angels in as much as hee hath obtained a more excellent name than they 5. For vnto which of the Angels said he at any time Psalm 2.7 2. Sam. 7.14 Thou art my sonne this day begat I thee And againe I will be his father and he shall be my sonne HAuing in the former verses preferred Christ before Moses and all others now also by comparing him with the Angels hee further amplifies his glorie It was a thing familiarly knowne to the Iewes that the Law was giuen by Angels They heard that which was written of them as touching their honour throughout the whole Scriptures And as the world is wonderfully enclined to superstition so also is it wont many times to darken the glorie of God by too much exalting of Angels Good reason it is then that they should be set in their proper place least they might any way hinder the brightnes of Christ And first of all the Apostle takes his argument from Christs name to wit that hee is much more excellent than the Angels because hee is the Sonne of God Now he proues by two testimonies of Scripture that Christ is adorned with this title which two places wee will first examine and afterward will gather the summe of the matter Thou art my Sonne Vers 5 this day c. It cannot be denied but that this is spoken of Dauid why because he represented the person of Christ Therefore that which is written in this second Psalme was figuratiue in Dauid but all was liuely accomplished in Christ For in regard that Dauid by subduing many enemies did thereby cause the limites of his kingdome to spread round about from one side to another hee therein was a figure of this
of this question is in these words if they fall againe So then whosoeuer shal vnderstand the force thereof shall easily winde himselfe out of all difficultie Now it must be noted that there is a double falling the one particular Falles general and particular the other generall He which hath failed in one kind yea be it that he hath failed in many kinds such a one is fallen from the state of a Christian man Thus all sinnes are so many falls But the Apostle disputes not here of theft periurie Great difference between falling into some particular sinne and a fiuall apostacie murder drunkennes adulterie or of some such like vice but he speakes of a finall falling away from the gospel so as the sinner offends not God onely in one kinde but wholly renounceth his grace And to the ende this may be the better vnderstood there must be an antithesis supplied betweene the graces of God which he hath recited and this fall VVho they be that are excluded from hope of pardon For he falles away who reuolts from the word of God who quencheth the light of it who depriues himselfe of the tast of the heauenly gift who forsakes his participation of the holy Spirit This is wholy to renounce God We see now then who they be whom hee excludeth from the hope of pardon to wit those Apostatates who runne away from the knowledge of the Gospel of Christ which before they had receiued and from the grace of God which cannot befall any but such a one as sinneth against the holy Ghost For he which violates the second Table of the lawe or transgresseth the first table by ignorance is not yet guiltie of such a reuolting neither doth God so depriue any of his grace the Reprobate excepted as that he leaues them without any hope of pardon If any demaund why the Apostle maketh mention here of such an Apostasie Question seeing he writ to the faithfull who were farre enough off from so wicked a disloyalty Answere I answer he shewes them the daunger thereof betiâ—â—es that beeing warned they might be armed against it And let vs obserue it well for when we erre from the right way we are not onely readie to excuse our faults to others but are as ready to beguile our selues Satan then steales in vpon vs and by subtile sleights drawes vs away so as we are fallen Satan drawes not the wicked into this searefull sinne at the first push but by dâ—grees we are therefore to preuent great faults by auoiding the lesse After a long neglect of holy duties followes an alienation of the minde and affections whilest we thinke we stand Thus wee fall by degrees till at the last we runne headlong into destruction And it is a thing which common experience doth daily teach vs in very many Therefore it is not without cause that the Apostle forewarneth all the Disciples of Christ to looke vnto themselues in time For long negligence growes easily more and more vpon vs as a Lethargie and after that followes an alienation of minde and affections Now wee are yet to note by the way with what titles and commendations hee adornes the knowledge of the Gospell He calles it an inlightening from whence it followes that men are blinde till Christ which is the light of the world doe inlighten them He calls it the taste of the heauenly gift thereby signifying that the gifts which are conferred vnto vs in Christ are farre aboue nature or the world and yet notwithstanding that they are tasted by faith He calles it the partaking of the holy Ghost because it is he that distributes to euery one according as he wil al that light and vnderstanding without which none can say that Iesus is the Lord 1. Cor. 12.3 as also that hee opens the eyes of our vnderstanding and reueales Gods secrets vnto vs. He calles it the taste of the good word of God thereby signifying that Gods will is not manifested vnto vs in the same hand oner head but that it brings therewithall vnto vs a sweete delectation In a word by this epithite hee shewes what difference there is betweene the Law and the Gospell because the Law containes in it nothing but seueritie and iudgement but the Gospell is a sweete and gratious testimony of the loue of God and of his fatherly kindnes towards vs. Lastly he calles it the taste of the powers of the world to come whereby he signifies that by faith we are receiued into the heauenly kingdome that in spirit wee might behold that blessed immortalitie which otherwise is hidden from our mindes Let vs assure our selues then that the Gospell is not knowne of vs to any purpose but by the illumination of the holy Ghost and that in such wise that being carried aboue But if any hauing fallen doe againe recouer himselfe wee may say that such a one came not so farre as to an vtter reuolt howbeit otherwise he had committed grieuous sinnes Seeing they crucifie againe to themselues the Sonne of God He addeth this also to defend Gods seueritie against the slaunders of men For if God should pardon Apostataes he must needes giue his Sonne as a mocking stocke vnto them vnworthie they are then that God should pardon them Moreouer the reason why he saith that Christ is crucified againe is because we die with him vnder this condition to exercise our selues continually in newnes of life Those then which fall back againe into death haue need of a second sacrifice as we shall see in the tenth chapter Crucifie to themselues that is to say as much as in them is For so they endeuour to doe And Christ should bee brought againe in triumph by mockage and dishonour if men could returne to him when they list after they haue let loose the bridle vnto themselues to Apostasie and reuolting 7 For the earth which drinketh in the raine that commeth oft vpon it and bringeth foorth herbes meete for them by whom it is dressed receiueth blessing of God 8 But that which beareth thornes and briars is reprooued and is neere vnto cursing whose end is to be burned 9 But beloued we haue perswaded our selues better things of you and such as accompanie saluation though we thus speake 10 For God is not vnrighteous that hee should forget your worke and labour of loue which ye shewed towards his name in that ye haue ministred vnto the Saints and yet minister FOr the earth c. Vers 7 It is a very fit similitude to moue our affections to the desire of profiting in due season For as the earth cannot bring foorth good corne in haruest vnlesse the feede spring vp soone after it is cast into the ground so if wee will become good fruite the Lord no sooner foweth his word but it should forthwith take root in vs and should also shew the power of it in our liues For it is not to be expected it should euer bring forth fruit in vs if we
we must note the Antithesis that is betweene the flesh and the conscience He saith that those who offered sacrifices vnder the Law could not be washed by them spiritually or inwardly within the conscience His reason is added because al the ceremonies were carnall What leaues he now more vnto them Vers 10 Some indeed doe commonly vnderstand this as if the Apostle should say that this washing was a profitable schoolmaster among men seruing them for honestie but those which are of this opinion do not weigh the promises which are added hereunto as they deserue And therefore it is a fancie which ought vtterly to be reiected Also they doe ill expound the Iustifications of the flesh saying that they are so called because they onely purge or sanctifie the bodie seeing the Apostle thereby meanes that these earthly figures reach not vnto the soule For although such figures were true testimonies of perfect holinesse yet had they not this holinesse in them neither could they giue it vnto men For it was needfull that the faithfull should bee brought to Christ by such helpes to the end they might seeke that in him which was wanting in the figures Question If it bee demaunded wherefore the Apostle speakes so meanly and as it were in contempt of the Sacraments ordained of God in thus lessening of their vertue Answere I answere he doth it because he separates them from Christ for we know that when we esteeme them by themselues they are but weake elements of the world as S. Paul calles them Gal. 4.9 Whereas he saith vntill the time of reformation he alludes to the prophecie of Ierem. 31.37 for the new couenant succeeded the old as a reformation of it He doth purposely name meates and drinkes and such other things which were of no great importance because men might the more certainly iudge by these small and light obseruations how farre off the Law was from the perfection of the Gospell But Christ being come an high Priest Vers 11 c. Now he brings foorth the truth of the things which were vnder the law to the end that turning away their eyes from the figures they might looke vnto Christ in whom the substance was to bee found For he which beleeues that all that which was then shadowed out was truly manifested in Christ will no longer entangle his minde about shadowes but will embrace the truth and the very bodie it selfe Now we must diligently note the parts wherein he compares Christ with the high Priest who was in old time vnder the Law He said that the high Priest onely entred euery yeere once into the Sanctuarie with blood for the purgation of sinnes Christ hath this in common with him that he onely is put into the dignitie and office of the high Priest But yet there is a difference that Christ is come vpon this and hath brought with him eternall benefits which causeth that his Priesthood is perpetuall Secondly the ancient Priest ours who is Christ had this in common that both of them entred into the Holiest of all by the Sanctuarie but in this they differ that Christ onely is entred into heauen by the temple of his bodie Whereas the most holy place was open to the high Priest onely once a yeere to make the purgation of sinnes this did alreadie somewhat darkly represent the onely oblation of Christ This once then is common to them both but to the earthly Priest it was yeerely and to the heauenly Priest eternally vntil the consummation of the world The offring of blood is coÌ„mon to theÌ„ both but there is great difference in the blood because Christ offred not vp the blood of beasts but his owne blood Satisfaction was common to them both but the satisfaction of the law was reiterated euery yeere because it was without efficacie contrariwise the satisfaction made by Christ hath his efficacie alwaies and is the cause of eternall saluation Thus there is scarcely a word which hath not his weight Whereas others haue turned it Christ an high Priest present c. do not rightly expresse the Apostles meaning For he signifies that the Leuiticall Priests hauing performed their office vnto the time appointed for them Christ was put into their place as wee haue seene chap. 7. By this clause of good things to come are signified eternall good things For as in this place the time to come is opposed to the time present so also are the good things to come to those present The summe is that wee are brought into the kingdome of heauen by the Priesthood of Christ and are in such wise made partakers of spirituall righteousnesse and of eternall life that it is vnlawfull for vs to desire any better things Christ therfore hath wherewithall for to hold vs and satisfie vs in himselfe By a greater and more perfect Tabernacle c. Although some expound this place dâ—â—ers waies yet I doubt not but the Apostle vnderstands it of the bodie of Christ For as the Leuiticall Priests in former time entred into the most holy place by the commoÌ„ Sanctuarie so Christ is entred into the heauenly glorie by his bodie because ordained to bring men to Christ the eternall saluation of the soule onely depending on him so the sacrifices were true testimonies of this saluation What meanes the Apostle then when hee mentioneth the purification of the flesh Surely he speakes of the figuratiue or sacramentall purgation in this sense If the blood of beasts were a true witnes of purgation The blood of beasts purified sacramentally but Christs blood doth it really so as it sanctified and did purifie sacramentally how much more shall Christ himselfe who is the truth I say not beare witnes of purgation by outward ceremonie but shall indeede giue it to the consciences And therefore it is an argument from the signes to the thing signified because the effect of the thing farre excelleth the truth of the signes Who by the eternall Spirit Ver. 14 c. Now he shewes very plainly from whence the death of Christ takes his dignitie to wit from the vertue of the Spirit and not from the outward act For Christ indeed suffered as hee was man but this his death is healthfull for vs by reason of the efficacie which came from the Spirit For the sacrifice of our eternall purgation was more than a humane worke And for this cause he calleth the eternall Spirit to the end wee might know that the reconciliation which he made was eternall When hee saith without spot although he alludes to the sacrifices of the law where the beasts that were sacrificed ought to bee free from imperfection or fault yet notwithstanding his meaning is that Christ onely is the proper and lawfull sacrifice to appease God For some fault might alwaies be found in the others And for that cause he said before that the couenant of the law was not so perfect but some fault was to be found therewith Christs sacrifice absolutely perfect in
al points But this perfection which is in Christ hath nothing in it which is not full in all points By dead workes he vnderstands those works which beget death or which are fruites of death For euen as the life of the soule consists in the coniunction that wee haue with God so those who are estranged from him by sinne are very rightly esteemed dead Now wee are to note the end of this purgation to wit that we should serue the liuing God For although we be washed by Christ Nothing vve doe is acceptable in Gods sight till we be purged by the blood of Christ yet it is not that wee should by and by goe wallow our selues afresh in our dung but that our puritie might serue to the glorie of God Moreouer the Apostle hereby teacheth vs that nothing proceedeth from vs which can be acceptable vnto God till we be purged by the blood of Christ For seeing wee are all of vs enemies of God before wee be reconciled he must in his iustice hate all our workes The beginning therefore of the true and lawfull seruice of God is reconciliation Furthermore seeing there is no work of ours so pure and cleane without spot that of it selfe can bee acceptable and well pleasing vnto God therefore it is necessarie that the blood of Christ should come betweene to wash away all the spots that are in them Thus wee must note the seemly antithesis which he makes betweene the liuing God and dead workes And therefore he is the Mediatour of the new Testament Ver. 15 c. He concludes that we are not now to looke for any other Priest because Christ fully and absolutely performes this office vnder the new Testament For he attributes not this honour of the Mediatourship to Christ to the end that others should ioyne with him in that office but hee contends and with forcible arguments maintaines that all others were deposed when the office was once giuen to Christ But to confirme this more fully he also recites how Christ obtained this office of a Mediatour to wit through death which was for the transgression If this be found in Christ alone and is not to be found in any other it followes that he is the true and onely Mediatour He also toucheth the vertue efficacie of his death when he saith that the price was paid for sinnes which could not be purged by the blood of beasts vnder the former Testament By which words hee would haue the Iewes to passe from the law to Iesus Christ For if the weaknes of the law is so great that all the remedies which it giueth to wash away sinnes doe not accomplish that which they signifie what is hee that would rest himselfe in them as in a sure hauen This onely point I say ought to be a sufficient spurre vnto them to desire a reformation of the law because whilest they rest still in that it cannot be auoided but they must fal into a perpetual anxietie of conscience They must needs be in perpetuall anguish of conscience that rest only in the doâ—trine of the lavv Contrariwise when we are once come to Christ nothing remaines that may torment vs because in him we finde and obtaine ful and perfect redemption Thus then by these words hee shewes the weaknes of the law to the end the Iewes should no longer rest in it and withall teacheth them to keepe themselues close to Christ because in him is to bee found whatsoeuer can bee desired to quiet their consciences Question Now if any aske whether the sinnes of the Fathers were pardoned or no vnder the law that solution which I gaue erewhile must be held to wit that they were pardoned Answere but alwaies by the meanes of Christ It followes then that they were stil held vnder the bondage of condemnation notwithstanding all the outward purgations the law could affoord them For this cause S. Paul saith that the law was an ordinance that was against vs. For when the sinner presented himselfe and did publikely confesse that hee was indebted to God and in offring of an innocent beast did acknowledge himselfe worthie of eternall death what gained he by his sacrifice vnlesse wee might peraduenture say that he sealed to his owne death by this obligation In a word they had no better meanes to assure them of the remission of their sinnes than in looking vnto Christ Now if the only beholding of Christ did wash away their sinnes they could neuer be deliuered from them if they should still haue rested in the law True it is that Dauid saith Psal 32.1 Blessed is the man to whom the Lord imputeth not sinne but to attaine the ioyfull tidings of this blessednes it was necessarie for him to turne his eyes from the law and to fasten them vpon Christ For he shall neuer be deliuered from condemnation that abideth in the law They which were called receiued the promise c. The couenant which God hath made with vs tends to this end that wee being adopted of him for his children are at the last made inheritors of eternall life The Apostle shewes that we obtaine so great a benefit by the meanes of Christ from whence it appeares that the accomplishment of this his couenant is in him As touching the promise of the eternall inheritance he takes it for the heritage promised as if he should haue said The promise of eternall life hath no otherwise had his effect towards vs for our enioying of it but by the death of Christ It is very sure that life was promised in old time to the Fathers and the same which is now at this day was from the beginning the heritage of the children of God but wee enter not into the possession of it vnlesse the blood of Christ doe goe before He makes expresse mention of those which are called to the end hee might moue the Iewes with the greater care who were partakers of this vocation For it is a speciall fauour of God when the knowledge of Christ is giuen vs and therefore so much the more ought wee to take heede that in despising so inestimable a treasure our spirits doe not wander elsewhere Some take this word called here for elected but vnfitly as I thinke For the Apostle teacheth here the very same thing that S. Paul doth Rom. 3.25 to wit that righteousnes and saluation was obtained for vs by the blood of Christ but we receiue it by faith For where a Testament is c. Ver. 16 Were there but this one place yet were it sufficient to shew that this Epistle was not written in Hebrue for Berith in the Hebrue tongue signifies Couenant and not Testament But because the Greeke word Diathece hath these two significations to wit of the Couenant and of the Testament for this cause the Apostle alluding to the second signification affirmeth that the promises could not otherwise bee of any weight or stabilitie vnlesse they had been sealed by the death of Christ
which some doe aske and quite from the purpose to wit whether Christ was not alwaies present there For the Apostle disputes here onely of the intercession by which he entred into the celestiall Sanctuarie Not that he should offer himselfe often Vers 25 c. How is he then a Priest Obiection may some man say if he make no sacrifices I answere Answere it is not required in the person or office of a Priest to be alwaies in the continuall act of offring sacrifice For in the law it selfe there was euery yeere certaine daies ordained for the chiefest sacrifices and the sacrifices which were ordinarily performed had their limits to the morning and the euening Now seeing this only sacrifice that Christ once offered hath alwaies his strength and vertue yea and is perpetuall as touching the efficacie thereof wee must not wonder if his eternall Priesthood be established in the vertue of this sacrifice which neuer perisheth or hath an end And here againe he shewes what difference there is and in what things betweene Christ and the Leuiticall Priesthood As touching the Sanctuarie he hath spoken heretofore but he notes a difference in the kinde of sacrifice because Christ offered himselfe and not a beast And then hee notes another difference to wit that he did not often offer this sacrifice as vnder the law where they often yea and almost continually reiterated their sacrifices For then he must haue often suffered Vers 26 c. He sheweth how absurd and vnreasonable a thing it should be if wee content not our selues with the onely sacrifice of Christ For from thence he concludes that he must then haue often suffered because death is alwaies ioyned with the sacrifice Now there is no reason at all to grant this latter it followes then that the vertue of this onely sacrifice is eternall and stretcheth it selfe vnto all times He saith since the foundation of the world because that in all times since the beginning there haue bin sinnes which haue had neede of purgation If then the sacrifice of Christ had not been effectuall from the beginning Christs sacrifice effectuall from the beginning none of the Fathers had obtained saluation For seeing that of themselues they were culpable before God and deserued his wrath they had bin destitute of the remedie of redemption and had had no meanes to escape the iudgement seate of God vnles Christ by enduring of death once had suffered from the beginning of the world to the end thereof for the obtaining of Gods fauour for men And therefore let vs satisfie our selues with this onely sacrifice vnlesse peraduenture wee expect many deaths of Christ By this it also euidently appeares how friuolous that distinction of the Papists is The friuolous distinction of the Papists touching the bloodie and vnbloodie sacrifice in which subtilty they so much please themselues when they say that the offring vp of Christ vpon the crosse was bloodie but the sacrifice of the Masse which they forge to be offered vp euery day is without blood For if this suttle shift may haue place the Spirit of God shall be blamed of vnadursednes because he remembred not himselfe concerning this For the Apostle takes it for a thing out of question that there is no sacrifice without death I passe not that the ancient Doctors haue spoken thus for it is not in the power of men to forge what sacrifices they list This principle of the holy Ghost remaines sure that sins are not purged by sacrifices vnlesse there be effusion of blood Therefore it is an inuention of the diuell to hold that Christ should be often offered But now in the end of the world he appeared once c. He calles the end of the world that which S. Paul calles the fulnes of time Gal. 4 for the time was then expired which the Lord had ordained by his eternall decree And by this meanes the curiosities of men are answered to the end they should not presume to enquire some why it came not sooner others why rather then than at another time for we ought to rest and stay our selues in the secret counsell of God who best knowes to giue a reason of it although it be not manifested to vs. To bee short the Apostle signifies that the death of Christ fell out iust at that time wherein his Father sent him into the world for that purpose who as he hath in his owne power the lawfull gouernment of all things so hath he the times also seeing hee ordreth them by an admirable wisedome howsoeuer it bee often hidden from vs. Moreouer this consummation or end is opposed to the imperfection of the time past for God did so keepe the people of the old Testament in suspence that one might easily iudge it was not yet come to a firme and setled estate For this cause S. Paul teacheth in the 1. Cor. 10.11 that the ends of the world are come vpon vs signifying therby that the kingdom of Christ hath brought the fulfilling of all things But if the fulnes of time were then when Christ appeared to purge our sinnes they doe him great iniurie and outrage who would that his sacrifice should be renued as if all things were not fulfilled at his death He then appeared once for if the thing should bee done the second or the third time there should be imperfection in the first oblation which were a thing repugnant to perfection For the destruction of sinne by the sacrifice of himselfe This agreeth with the prophecie of Daniel by which the end of the sacrifices was foretolde after the promise made of the sealing vp and abolishing of sins For to what end should purgations serue after the destruction of sinnes Now this destruction consists in this that sinnes are no more imputed to those who haue their refuge to the sacrifice of Christ Hovv sinne is said to be destroyed for although necessitie be laid vpon vs to aske pardon euery day because we do euery day prouoke the wrath of God afresh against vs notwithstanding for as much as wee are alwaies reconciled to God by the pledge of Christ his onely death and not otherwise therefore it is rightly said that sinne is destroyed by it And as it is appointed vnto men to die once Vers 27 c. The meaning is this seeing that wee waite with patience for the day of iudgement after the death of man because it is a common law of nature the which it is not lawful to resist wherfore should there be lesse patience in waiting for the second comming of Christ For if so be the long space of time doe derogate nothing from the hope of the blessed resurrection amongst men what absurditie were it to giue lesse honour to Christ Now we giue him lesse if we call him to a second death Obiection seeing he is dead once for all If it be obiected that some haue died twice as Lazarus and such other the solution is easie to wit
Answere the Apostle speakes here of the ordinarie condition of men 1. Cor. 15.51 1. Thess 4.17 so that those which in a moment shal be dispoyled of corruption by a sudden change are excepted out of this number For in this manner of speech he comprehends none but those which of long time haue waited in the dust for the redemption of their bodies Vers 28 He shall appeare the second time without sinne The Apostle still aimes at this marke to wit that we should not vexe our selues with vaine and froward desires after new purgations because the death of Christ alone is sufficient for vs. And therefore he saith that he once appeared with sacrifice to purge away sinnes and that by his second appearing he shall openly manifest what efficacie his death hath had so as sinne shall no more haue power to hurt To abolish sinnes that is by his satisfaction to deliuer those from the fault and from condemnation which haue sinned He saith many for all as in Rom. 5.15 True it is that Christs death profits not all but this comes to passe because their incredulitie hindreth them But it were in vaine to contend hereabouts in this place because the Apostle disputes not whether the death of Christ profits a few or many but his plaine meaning is that hee died for others and not for himselfe Wherefore he opposeth many to one onely But what meanes he by these words that Christ shall appeare without sinne By the word sinne some vnderstand the purgation or sacrifice purging sin as Rom. 8.3 and 2. Cor. 5.21 and in many other places of Moses but in my iudgement he meant something more speciall to wit that when Christ shall come hee shall manifest how true it is that hee hath abolished sinnes so as there shall be no more need of any other sacrifice to appease God As if hee should say when wee shall come before the iudgement seate of Christ then wee shall feele that nothing was wanting in his death To which that also is to be referred which he addes by and by after To saluation to those which looke for him Others doe construe it otherwise on this manner To those that looke for him for saluation But I thinke the other sense is more proper For his meaning is that those shall feele a full saluation from Christ who with quiet minds doe rest vpon it For this looking for is to be referred to the circumstance of the present matter True it is that the Scripture in other places attributes this in common to all the faithfull that they waite for the comming of the Lord to the end that by it they may be discerned from the vnbeleeuers to whom also the onely mention of this his comming is fearefull as soone as they heare tell of it but because the Apostle contends now that we ought to rest our selues satisfied in the onely sacrifice of Christ he calles it the looking for of Christ when being contented with this onely redemption we lust not after new remedies or helps CHAP. X. 1 For the law hauing the shadow of good things to come and not the very image of the things can neuer with or with the same those sacrifices which they offer yeare by yeare continually sanctifie the commers thereunto 2 For would they not then haue ceased to haue beene offered because that the offerers once purged should not haue had no more conscience of sinnes 3 But in * Leuit. 16.14 those sacrifices there is a remembrance againe euery yeare 4 For it is vnpossible that the blood of Bulls and goats should take away sinnes FOr the law hauing the shadow Vers 1 c. He borrows this similitude from the art of painting for he takes this word shadow in this place otherwise than it is taken Col. 2.17 where S. Paul calles the old ceremonies shadows because they had not the very substance of the things in them which they did represent But the Apostle saith here they were like rude draughts which are but the shadows of the liuely painting For painters are wont to drawe that which they purpose to counterfeit or represent with a cole A similitude setting forth the difference between the law and the Gospell before they set on the liuely colours with the pensill The Apostle then puts this difference betweene the law and the Gospell to wit that that which at this day is drawne and painted with fresh and liuely colours was onely shadowed out vnder the law by a rude or grosse draught Thus he yet againe confirmes that which he said before to wit that the law was no vaine thing neither the ceremonies thereof vnprofitable For although it had not the perfect image of heauenly things as if the workeman had put his last indeauour to it yet euen this rough draught was greatly profitable to the Auncient Fathers albeit our condition be now much better And let vs obserue that euen those things which are now set before our eyes were shewed to them a farre off The Iewes and Gentiles haue but one means of saluation for the substance the diuersitie stands onely in the manner of reuelation And therefore both we and they haue the same Christ the same righteousnesse the same sanctification and the same saluation there is no difference or diuersitie but in the manner of setting them forth I thinke by these words of good things to come he meanes eternall good things I confesse indeede that the kingdome of Christ which we now enioy was long agoe foretold to come but the words of the Apostle signifie that we haue the liuely pourtraiture of good things to come He meanes then that sample and spirituall patterne the full enioying whereof is deferred vntill the day of the resurrection and to the world to come And yet I doe againe confesse that these good things began to be reuealed from the beginning of Christ his kingdome but the question is now that the good things to come in this place are not onely so called in regard of the old Testament but because we also doe yet hope and waite for them Which they offered yeere by yeere continually He speakes chiefely of the yeerely sacrifice whereof mention is made Leuit. 16. although in naming one kind he comprehends the whole Thus he reasoneth then Where there is no more conscience and remorse for sinne there also is no more need of oblations Now vnder the Law they offered one and the same offering often Therefore it followes that God was not satisfied the condemnation taken away neither the consciences of men quieted for if it had been otherwise they would then haue ceased to offer any more sacrifices Moreouer we are diligently to obserue that he saith with the same sacrifices which had the like reason For they were esteemed rather by the same ordinance of God than of diuers beasts And this argument alone is sufficient of it selfe to refute the subtiltie of the Papists by which they thinke they