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
in dying might redeeme vs from death This place is worthy to be wel obserued because it not onely confirmes the truth of Christ his humane nature but also shewes what fruit comes vnto vs thereby The sonne of God saith he was made man to the ende he might participate the same nature and condition with vs. Could he say any thing more to the purpose for the confirmation of our faith for by this it appeares that he loues vs with an vnspeakable loue The fulnesse of which loue consists in this that he tooke vpon him our nature that he might thereby subiect himselfe to the condition of death for as he was God he could not die Now howsoeuer he toucheth the fruit of his death but in fewe words yet notwithstanding in these few he doth expresse the matter with wonderfull life and efficacie how he hath so kept vs from the tyrannie of the diuell that we are out of his danger and hath so redeemed vs from death that we need not now feare it any more But because there is no word which hath not his weight let vs yet a litle more diligently examine them First this destruction of the deuill whereof he speakes shewes that he hath now no more power ouer vs. For howsoeuer the deuill hath force and power still The Diuels power weakened and limited and deuiseth daily to worke our destruction yet notwithstanding the power which he hath to hurt vs is weakened or at the least limited And doubtlesse it is a great consolation to be assured that we haue to doe with such an enemie as hath no power ouer vs. Now that this is said in regard of vs we may gather by the member following which had the power of death for the Apostle would hereby giue vs to vnderstand that the deuill is destroyed in as much as he raigned to our destruction For this power is so called because of the effect for it is deadly to vs and brings forth destruction He shewes then that not onely the tyrranie of Satan is destroyed by the death of Christ but also that Satan himselfe hath receiued such a wound that we need now no more to feare him then if he were not at all He speakes of the Deuill in the singular number according to the custome of the Scriptures not that we should imagine there is no more but one but because all of them together make one body which cannot be as we know without an head All those which for feare of death This place doth very notably describe how miserable their state and condition is who stand in feare of death Vers 15 Death must needs be terrible to as many as looke vpon it without Christ doubtlesse it must be very horrible and terrible to as many as look vpon it without Christ because without him nothing is to be perceiued therein but cursednes For from whence comes death but from the wrath of God inkindled against sinne thence comes this bondage all our life long that is to say that anguish and continuall disquietnes wherein poore soules are imprisoned For the iudgement of God doth alwaies present it self before our eyes by the knowledge and guilt of sinne now Christ by bearing our curse vpon him hath freed vs from this feare when he tooke away whatsoeuer was fearefull in death For howsoeuer necessitie bee laid vpon vs to passe through death yet notwithstanding both in life and in death wee are at peace VVe haue peace both in life and in death because Christ is our guide He hath profited but little that hath not learned to contemne death and secure because we haue Christ for our guide And if any cannot quiet his minde by the contempt of death let him know that he hath profited very little as yet in the faith of Christ For as too seruile a feare proceedes from the not knowing the grace of Christ so is it a certaine and sure note of infidelitie in whomsoeuer it is Death in this place doth not onely signifie the separation of the soule from the bodie but also the punishment which is sent vs of God in his anger so as this word comprehends euen eternall damnation it selfe For where the fault and transgressions stand in Gods sight vntaken away there doth hell also forthwith present it selfe 16 For he in no sort tooke on him the Angels nature but he tooke on him the seede of Abraham 17 Wherefore in all things it behooued him to be made like vnto his brethren that hee might be mercifull and a faithfull high Priest in things concerning God that hee might make reconciliation for the sinnes of the people 18 For in that he suffered and was tempted he is able to succour them that are tempted FOr in no sort By this comparison hee further enlargeth the honour and benefit which Christ hath done vs in taking of our flesh for hee neuer did so much for the Angels In as much then as there was greater neede of speciall remedie to repaire that exceeding fearefull ruine of mankinde it was the good pleasure of the Sonne of God herein to manifest the excellent and incomparable pledge of the loue hee bare vs which might not be communicated no not to the Angels themselues Now in that hee hath preferred vs before the Angels was it for any excellencie that was in vs aboue them No in no wise but onely in regard of our miserie Wherefore there is no cause why we should glorie as if we were more excellent than the Angels vnlesse it be because the heauenly Father hath shewed more mercie to vs than he hath done to them the which wee haue good cause to confesse to the end the Angels with admiration may behold from aboue so great bountie powred foorth vpon the earth Whereas he saith in the present tence he takes not or tooke not I referre it to the testimonie of the Scriptures as if it did represent that before our eyes which had been before witnessed by the Prophets Moreouer this onely place sufficeth to ouerthrow Marcion the Maniches and all such railers who denie Christ to be true man begotten of mans seede For if he onely bare the figure of a man he often appeared so in old time vnder the forme of an Angell and then where was the difference But because it cannot be affirmed that euen Christ was indeede a very Angell clothed with their nature therefore it is rather said that hee tooke the nature of man than of the Angels The Apostle therefore speakes of this nature and shewes that Christ hauing taken flesh was true man so as now in two natures there is the vnitie of the person For this place doth nothing at all fauour Nestorius who forged two Christs as if the Sonne of God had not been true man but had onely dwelt in the flesh of man We see that the Apostle had a farre other meaning For hee meant to shew that wee haue a brother in the person of God because of
11 Let vs studie therfore to enter into that rest least any man fall after the same ensample of disobedience 12 For the word of God is liuely and mightie in operation and sharper than any two edged sword and entreth through euen vnto the diuiding asunder of the soule and the spirit and of the ioynts and the marrow and is a discerner of the thoughts the intents of the heart 13 Neither is there any creature which is not manifest in his sight but all things are naked and open vnto his eies with whom we haue to doe HAuing shewed vs the marke whereat we ought to aime Verse 11 he now admonisheth vs to put our selues into the way which we shall doe when we accustome our selues to renounce our own nature Now because he compares the entrance into this rest to a strait course he sets falling as opposite thereunto and so he continues the similitude in both the members Although he by and by makes an allusion to the historie which Moses recites of those that fell in the desert because they had rebelled against God Numb 26.65 And therefore he saith after the same manner of disobedience signifying that the punishment of infidelitie and rebellion is represented before vs as it were in a painted table also that we should not doubt but the like will befall vs if we be found guiltie of the same infidelitie To fall then is taken to perish or to speake more cleerely it is taken for the punishment and not for the sinne But this metaphor is to be referred both to the former word of entring as also to the pitiful fall of the Fathers 1. Cor. 10.8 by whose example he meant to terrifie the Iewes For the word of God is liuely Ver. 12 Whatsoeuer he intreateth of in this place touching the efficacie of the word tends to shew that they shall not goe vnpunished if they despise it as if he should say when the Lord sends vs his word he speakes vnto vs in good earnest to the end he may mooue all our inward senses and therefore what power is there in the soule which ought not to be touched to the quicke Now before we passe any further we must see whether the Apostle speakes of the word in generall or whether he applies this to the faithfull in particular For it is certaine and we may see it cleerely that the word is not effectuall indifferently and equally in all For the vertue thereof manifests it selfe in the elect that being humbled in the true acknowledgment of themselues they should haue their recourse to the grace of Christ which cannot be done vnlesse it pierce into the very depth of the heart For hypocrisie which hath many darke corners and wonderfull conueiances in the heart of man must be cast out neither is it enough that we feele some light prickings but we must be pierced and gaged to the bottome that so beeing ouerwhelmed with the feeling of eternall death we may learne to die to our selues In a word wee shall neuer be wholy renued in the spirit of our mind which S. Paul notwithstanding commands Eph. 4.23 till our old man be slaine by the stroke of this spirituall sword And therefore in another place the same Apostle saith that the faithfull are sacrificed to God by the Gospel Phil. 2.17 why because they could not be brought vnder the obedience of God vnlesse their owne will were brought to nothing neither could they otherwise receiue the light of Gods diuine wisdome vnlesse the light of the flesh by wisdome were put out As for the reprobates no such thing can be perceiued in them for either they proudly contemne God speaking vnto them yea they spare not to deride him or else they murmure against his doctrine obstinately kicke and spurne against it The hearts of the reprobates compared to the Anuill So that euen as the word of God is an hammer so haue they also an heart as the anuill driuing the blowes backe againe be they neuer so mightie And therefore it is vnpossible the word of God should pierce so farre in them as to come to the diuision of the soule and of the spirit For this cause it seemes that this title ought only to be restrained to the faithfull seeing none but they doe examine themselues thus to the quicke Notwithstanding the coherēce of the text of the Apostle shews that it is a generall sentence which extends it selfe euen to the reprobates For although they be not softened by it but doe set hearts of iron and steele against God and his word yet must they necessarily be shut vp vnder their owne condemnation It is true they laugh but it is the laughter of an hostler as they say for they feele themselues wrung as it were within many shiftings and turnings they make that they might not come neere the iudgement seat of God but thither are they drawne will they nill they euen by this word against which they so proudly exalt themselues So then we may compare them to madde dogges who although they bite and scratch the chaine yet they gaine nothing because they still remaine fast tied therewith Now howsoeuer this effect of the word doth not shewe it selfe at the first day yet by the euent at the last you shall know that the word is not preached to any man in vaine Verily it is a generall sentence which Christ pronounceth when he saith The Spirit shall come and reproue the world of sin Ioh. 16.8 But how doth the Spirit exercise this reproofe Verily by the Gospell preached Lastly although the word of God hath not alwaies this power in men yet it hath this power inclosed in it selfe Now the Apostle disputes here of the nature and proper office of it onely to the end we might know that as soone as it hath sounded in our eares our consciences are foorthwith arraigned before Gods iudgement seate and found guiltie As if hee should say If any man bee of that minde that hee thinkes it is but a beating of the aire in vaine when the word of God is preached he greatly erreth and deceiues himselfe For the word is liuely and full of secret efficacie which leaues no part of a man vntouched This is the summe then of these words to wit that as soon as the Lord hath opened his sacred mouth all our senses ought forthwith to be open and to receiue his word Why because he will not speake in vaine as if his words should either vanish or fall to the ground or as if no account were to bee made of them but he speakes with efficacie to the consciences of men that he might subiect them vnto himselfe The cause therefore why he giues such vertue to his word is that it might search all the parts of the soule examine the thoughts and discerne betweene the affections in a word that it might shew it selfe to be our Iudge But here a new question may arise to wit Question whether this
hath he ordained that Priests should be created to this ende Although the Pope then ordaine his shauelings for to offer sacrifice Christ would not runne before he was sent but waited for a calling from his father the Apostle saith that we are not to hold them for lawfull vnlesse peraduenture they haue some newe priueledge to exalt themselues aboue Christ who yet durst not take this honour to himselfe of his own motion but waited for a calling from his Father This also ought to haue place in regard of persons to the ende no priuate man should take this honour to himselfe vnlesse publike authoritie goe alwaies before I speake of the offices which otherwise are ordained of God It may so fall out sometimes I denie not but he which shall not be called of God howsoeuer for that cause he is the lesse to be approoued of ought notwithstanding to be suffered if so be his office be holy approoued of God Those that haue a lawfull outward calling are not rashly to be reiected though they want the For often times many thrust in themselues and enter into this function by ambition or other vnlawfull and wicked meanes who are no way assured of their calling and yet notwithstanding they must not be reiected by and by but especially then when it cannot be done by the publike censure of the Church Two hundred yeares before the comming of Iesus Christ there were filthy corruptions great abuses which raigned in the manner of gouerning or rather in the vsurpation of the high Priest and yet notwithstanding as touching the office it selfe the power and authoritie of the state remained still by reason the calling was of God The persons were indured because the libertie of the Church was oppressed Whereby it appeares that the great and chiefest fault is in the kind of the office that is to wit when men take vpon them of themselues to inuent a calling in the Church which God hath no way commanded So much the lesse then are those Priests which the Pope hath made to be endured who to prooue themselues such as ought to be held for sacred and holy doe with full mouth incessantly alleage their great titles and yet notwithstanding they haue chosen them themselues without asking either counsell or leaue of God Thou art my sonne this day haue I begotten thee It may seeme that this sentence is farre fetched For although it be graunted that Christ was begotten of God the Father doth that conclude therefore that he was ordained a Priest by him also But if we consider to what ende Christ was reuealed to the world we shall easily perceiue that this qualitie doth necessarily appertaine vnto him But withall we must also call that againe to minde which we haue said in the first chapter to wit that this generation of Christ wherof the Psalme speaketh is a testimonie that the Father hath giuen him to men Wherefore this word is not put here to signifie a mutuall relation between the Father and the Son but is rather to be referred vnto men to whom he was manifested after an high and excellent manner But what is it that God hath manifested vnto vs in his Sonne is it without honour or without any power at all nay hath he not rather manifested him to be such a one as is fitte to be the Mediator betweene God and men And therefore this generation or begetting containeth also the Priesthood As also in another place he saith c. Vers 6 Now the Apostle doth more cleerely expresse his meaning It is an excellent place and worthy of our obseruation and so is the whole Psalme it selfe out of which it is takē For there is scarcely to be found a more manifest prophesie either of the eternall Priesthood or kingdome of Christ than this And yet notwithstanding the Iewes labour with might and maine to picke quarrels on euery side to darken the glorie of Christ but they gaine nothing by it For whereas they drawe that which is there spoken to Dauid as if it were he that should be at the right hand of God It is too blockish an impudencie We know it was vtterly vnlawfull for Kings to meddle with the Priesthood And therefore Vzziah for this onely crime to wit for vsurping this office which no way belonged vnto him did so prouoke the wrath of God that he was stroken with leprosie 2. Chro. 26.18 It is certaine therefore that this is not meant of the person of Dauid nor of any of the kings which succeeded him If they reply that Princes are sometimes called by the name Cohenim which is here vsed I confesse it but withall I denie that this agrees with this present place for the comparison leaues no ambiguitie Melchizedec was the Priest of God The Psalme witnesseth that this King which he hath placed at his right hād shall be Cohem after the order of Melchizedec Who sees not that this is to be vnderstood of the Priesthood for it being a very rare example scarcely to be found that a man should be Priest and King together at the least a thing new and vnheard of among the people of God therefore he proposeth Melchisedec for an exāple of the Messias As if he should say The Royall dignitie shall not hinder him frō exercising the office of the Priest also why because the figure was foreshewed in Melchisedec And truely those amongst the Iewes which are not altogether impudent doe agree that this is here spoken of the Messias moreouer they doubt not but these wordes doe tende to the praise and magnifying of the Priesthood Whereas the Greekes haue translated after the order in the Hebrew it is word for word As or according to the forme or after the fashion of Which confirmes my former speech to wit because it was a thing vsuall among the people that a man should be king and Priest both together he therefore sets this auncient example before them by which the Messias was figured as for the rest the Apostle wil handle it more particularly in the progresse of the text 7 Who in the daies of his flesh did offer vppraiers and supplications with strong crying and teares vnto him that was able to saue him from death and was also heard in that which he feared 8 And though he were the Sonne yet learned be obedience by the things which he suffered 9 And being consecrate was made the author of eternal salnation vnto all them that obey him 10 And is called of God an high Priest after the order of Melchisedec 11 Of whom we haue many things to speake which are hard to be vttered because ye are dull of hearing WHo in the daies c. Vers 7 Because the outward forme and beautie of Christ is often diffigured by the crosse when men consider not to what end he was humbled and abased the Apostle here againe teacheth that which he had touched before to wit that there shined a marucilous goodnes of his
he hath no neede to sacrifice for himselfe Christs sacrifice absolutely perfect because he is not tainted with any spot of sin his sacrifice was such that the only offering of it is sufficient to the ende of the world for he offered himselfe For the law maketh men high Priests Vers 28 He gathers by the vices of men how weake the Priesthood was as if he should say seeing the law ordaines not true Priests indeed it must needs follow of necessitie that this defect must be amended by somewhat else Now it is corrected by the word of the oath For Christ is not ordained as a common man but as he is the sonne of God not subiect to any infirmitie but decked and adorned with an high and soueraigne perfection He addes further that the oath is after the law to shewe that God not contenting himselfe with the Priesthood of the law was minded to ordaine and establish something that should be better For in the ordinances and statutes of God that which comes after turnes the things that were before into a better estate or els abolisheth vtterly those things which had a place onely for a time CHAP. VIII 1 Now of the things which we haue spoken this is the summe that we haue such an high Priest that sitteth at the right hand of the throne of maiestie in heauens 2 And is a minister of the Sanctuarie and of the true Tabernacle which the Lord pitcht and not man 3 For euery high Priest is ordained to offer both gifts and sacrifices wherefore it was of necessitie that this man should haue somewhat also to offer 4 For he were not a Priest if he were on the earth seeing there are Priests that according to the law offer gifts 5 Who serue vnto the patterne and shadow of heauenly things as Moses was warned by God when he was about to finish the Tabernacle See said he that thou make all things according to the patterne shewed thee in the Mount 6 But now our high Priest hath obtained a more excellent office in as much as he is the Mediator of a better Testament which is established vpon better promises NOw the summe of that we haue spoken c To the ende the readers might know what the matter is which he now handleth he shewes it is his intent to proue that the Priesthood of Christ is spirituall by which the Priesthood of the law was abolished True it is that he alwaies holds on his purpose but because he contends with diuers arguments he interlaced this admonition that hee might alwaies keepe the readers attentiue to the ende and scope of his speech He hath heretofore prooued Christ to be the high Priest now he striues to prooue further that his Priesthood is heauenly wherby it follows that by his comming that which Moses instituted vnder the law is abolished in regard it was earthly Now because Christ suffered in the basenesse of the flesh and by taking vpon himselfe the forme of a seruant made himselfe of no reputation in the world Philip. 2.7 The Apostle sends vs to his ascension by which not only the shame of the crosse was swallowed vp but also that base and abiect condition which he had by cloathing himselfe with our flesh For we must esteeme of the dignitie of Christ his Priesthood by the vertue of the holy Spirit which was manifested in his resurrection and ascension Thus then stands his argument Seeing Christ is ascended to the right hand of God to raigne triumphantly in heauen he is not a minister of the earthly sanctuarie but of the heauenly As touching this word of holy things or of the sanctuary the Apostle expounds himselfe when he addes of the true Tabernacle But some may aske here Obiection whether it was a false Tabernacle which Moses built or made at randon For in these wordes there is a close opposition I answer that this trueth whereof he speaks is not opposite to a lie but to the figures onely as also when it is said Ioh. 1.17 The law was giuen by Moses but grace and truth came by Iesus Christ Answer This auncient Tabernacle then was no vaine inuention of man but the image of the heauenly Tabernacle Notwithstanding because there is difference betweene the shadow and the bodie also between the signification and the thing speakes of the death of Christ he respects not the outward act so much as the spiritual fruite that came thereof He suffered death after the common manner of men Two things to be considered in Christs death but in that he blotted out sins as a Priest this was by a diuine power The shedding of his blood was a thing outward but the purgation it wrought and yet worketh is a thing inward and spirituall In a word hee died on earth but the power and efficacie of his death reached to heauen As touching that which followeth some turne it thus Of the number of those which offer gifts according to the law c. But the words of the Apostle haue another signification therefore I had rather resolue it thus Whilst there are or seeing there are Priests For his meaning is to prooue one of the two either that Christ is not a Priest if so be the Priesthood of the law remaine because it is without sacrifice or rather that the sacrifices of the law doe take an end as soone as Christ shewes himselfe But the first member is absurd because it is not lawfull to spoyle Christ of his Priesthood It remaines then that we confesse the order of the Leuiticall Priesthood to be now abolished Who serue vnto the paterne c. I take this word to serue in this place Ver. 5 for the performance of the diuine seruice and therefore this word vnto must be vnderstood in the Greeke text or els some other word like vnto it which also we haue put to wit in the. Truly this sense agrees better than as others turne it Which serue to the paterne and shadow of heauenly things and the construction of the Greeke text doth easily beare this sense To be short he teacheth that the true seruice of God consists not in the legall ceremonies and therefore when as the Leuiticall Priests executed their office they had onely a shadow and an inferiour pourtraiture which is farre beneath the true and naturall paterne For indeede the Greeke word which we translate paterne or samplar signifies so much So that he preuents an obiection which might be made to the contrarie For he shewes that the seruice of God after the custom of the fathers was not vnprofitable because it had an higher significatiō to wit heauenly As it was answered to Moses when he was to finish the Tabernacle This place is in Exod. 20.40 And the Apostle alleageth it to proue that the seruice of the law was but as a picture to shadow forth that which was spirituall in Christ God commands that all the parts of the Tabernacle should be answerable to the
Which he proues by the common right of Testaments the effect of which is deferred till the death of the Testator Although it may yet seeme that the Apostle grounds his speech vpon too weake a reason so as that which he saith may easily be refuted For God made no Testament vnder the law but made a Couenant with the ancient people And thus the Apostle could not gather from the thing it selfe neither yet from the name that the death of Christ was necessarie For if he would inferre by the matter it selfe that it was needful Christ should die because the Testament is not ratified till the death of the Testator come betweene some might presently reply that Berith which word Moses vseth here and there to this purpose is a Couenant made betweene the liuing so as wee cannot thinke otherwise of the matter As touching the name hee simply alludes as I haue said to the signification of the Greeke word Diathece which hath two significations and therefore hee chiefly insists vpon the thing Neither is this repugnant to that which some might say that it was a couenant which God made with his people For this couenant was like a Testament because it was established and confirmed by blood This principle then must be retained that God neuer vsed signes at randon nor without cause Now so it is that God in confirming of the Couenant intermingled blood therewithall It follows then that it was not a contract betweene the liuing as they say but such a contract as required death to come betweene For a Testament hath this condition proper vnto it that it begins to take effect after death If we then consider that the Apostle contēds rather about the substance than the name moreouer if we come to weigh with our selues that he takes that which I haue said for a thing without controuersie to wit that God hath ordained nothing idly or in vaine there will be no great difficultie Obiection If it be obiected that the Gentiles in making their couenants haue vsed sacrifices to another end Answere I answere it is true but God did not borrow the vse of sacrifices from their customes but the Gentiles rather tooke the beginning of all their corrupt and bastardly sacrifices from the ordinances of God Wherefore wee must alwaies returne to this point that the couenant of God which was confirmed with blood is fitly compared to a Testament because it was of the same nature and condition 18 Wherefore neither was the first ordained without blood 19 For when Moses had spoken euery precept to the people according to the law he tooke the blood of calues and of goates with water and purple wooll and hysope and sprinkled both the booke and all the people 20 Saying This is the blood of the Testament Exod. 24.8 which God hath appointed vnto you 21 Moreouer he sprinkled likewise the Tabernacle with blood also and all the ministring vessels 22 And almost all things are by the law purged with blood and without the shedding of blood there is no remission 23 It was then necessarie that the similitudes of heauenly things should be purified with such things but the heauenly things themselues are purified with better sacrifices than those WHerefore also c. Vers 18 By this it appeares that hee insists chiefly vpon the substance rather than simply grounding his speech vpon the name although the Apostle hath turned the word which the language affoorded him wherein he wrote to his profit As if some speaking also of the couenant of God which the Greekes often call Martyria that is to say witnesse to praise and extoll the same amongst other commendations should vse these words Surely this Couenant must needes rightly be called Testimonie to which the heauenly Angels gaue testimonie from aboue to the which there were also so many credible witnesses here on earth to wit all the holy Prophets Apostles and so infinite a companie of Martyrs yea to the sealing wherof euen the Sonne of God was giuen as a witnes thereof in his owne person if one should speake on this manner no man would say there were any absurditie in it And yet notwithstanding the proprietie of the Hebrue word Theuda doth not expressely conclude this but because nothing is said herein which agrees not very well to the matter no wise man will stand to descant too curiously about the word Thus then the Apostle affirmes that the old Testament was dedicated with blood From whence he gathers that men were thereby admonished it could not be otherwise stable and effectuall vnlesse death came in betweene For he denies that the blood of beasts which was then shed was able to ratifie an eternall couenant And that this may be the better vnderstood the manner of sprinkling which Moses here recites is to be noted First he teacheth that this Couenant was dedicated not as though it had any prophanes in it selfe but because there is nothing so holy which men prophane not by their vncleannes if God himselfe should not preuent and remedie the same by renuing all things This consecration then was made in respect of men who onely stand in neede of it He afterwards addes Vers 19 that the Tabernacle with all the vessels VVe can neither seeke nor serue the true God till faith apprehend the blood of Christ yea and the booke it selfe also was sprinkled with blood by which ceremonie the people were aduertised that it was impossible either to seeke God or to behold him vnto saluation or to serue him duly vnlesse faith had alwaies an eye to the blood that came betweene For first of al we must needs graunt that the maiestie of God is feareful and the way thither is nothing els but a deadly labyrinth till such time as wee know that hee is pacified towards vs by the blood of Christ and that by the same blood we may haue our accesse thereunto On the other side also all seruices are saultie and vncleane vnlesse Christ wash and clense them by the sprinkling of his blood For the Tabernacle was as it were a visible image of God and the ministring vessels as they were ordained to serue God withall so were they also resemblances of the true seruice Now if nothing of al this were auailable to the people as touching saluation vnlesse blood came betweene from thence we may easily gather that we haue nothing to doe with God vnlesse Christ by his blood present himselfe betweene him and vs. And in this regard the very doctrine it selfe although it be the will and inuiolable truth of God yet it shall haue no efficacie in vs to our profit vnlesse it be consecrated by blood as by this verse is well expressed I know that others expound it otherwise for after their sense The Tabernacle is the bodie of the Church the vessels are all the faithfull by whose ministerie God serues himselfe But that which I haue said agrees much better For as soone as they were to call
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
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
repentance did profit him nothing or that he got nothing by it although he sought that blessing with teares which through his own default he had lost Now in as much as he doth here denounce such a danger to hang ouer the heads of all the contemners of Gods grace Question it may therevpon be demaunded a man hauing receiued the grace of God and afterward contemne it preferring the world before his kingdome whether there be no more hope of pardon for such a one I answer Answere pardon is not precisely denied to such but they are to be admonished to take heede the like also befall not them And in very trueth wee may see many examples euery day of Gods seueritie in this behalfe whereby he takes vengeance vpon the mockeries and scoffs of prophane men For howsoeuer they promise themselues the next day to amend in oftentimes he preueÌ„ts their hopes in taking them suddainly out of this world by new and vnexpected kinds of death and whilest they esteeme all that which they heare of Gods iudgements to be but as a fable he pursues them so as they are constrained to feele him their iudge and whilest they would faine lulle their consciences asleepe they are suddenly abashed by feeling horrible torments and is it not a iust punishment of their blockishnes Now howsoeuer this happeÌ„s not to all yet not withstaÌ„ding because there is danger that it may befall some therefore the Apostle for good cause admonisheth all in generall to beware Others aske another question here to wit Question if any sinner that repents bee profited nothing at all thereby For it seemes he meant to say so when he teacheth that repentance did Esau no good I answer Answere that repentance is not here taken for a true and sound conuersion vnto God but onely for that feare wherewith God wounds the wicked after they haue along time sported themselues in their malice Now we are not to maruell if it be said that this feare is vnprofitable because they come not to amendment of life by it neither doe they come to the hatred of their sinnes but are onely tormented with the punishments they indure And as much may be said of his teares As oft as the sinner groaneth the Lord is ready to pardon and a man shall neuer seeke mercie at Gods hands in vaine because the the burning fire the whirelewinde and of the tempest with such other things For these miracles and signes which God shewed to giue authority to his law to cause it to be receued with reuerence if we conâ—â—ser theÌ„ in theÌ„selues they are indeed magnificent heauenly but when we come to the kingdome of Christ the things which God sets before vs therein surpasseth all heauens And thus it comes to passe that all the dignitie of the law beginnes to waxe in a manner earthly For in this manner Mount Sinai might be touched with hands but the mountaine of Sion cannot bee apprehended but by the spirit All those things which are recited in the 19. of Exodus were visible figures but those which we haue in the kingdome of Christ are hidden from the sense of the flesh If any shall obiect Obiection that the signification of all these things was spirituall and that there are yet at this day externall exercises of godlinesse by which we are raised vp to heauen I answer Answere that the Apostle speakes by comparison from the lesse to the greater Now when wee come once to conferre the law with the Gospel no man doubts but that which is spirituall in the Gospel carrieth his waight in this behalfe and contrariwise that the earthly signes in the law were more apparant and surmounted the rest in number So that they which heard it Verse 19 c. This is the second member wherein he shewes that the law was farre vnlike the gospel because when that came to be published all was full of feare and diuers astonishments For whatsoeuer we read of these things in the 19. of Exodus tended to cause the people to know that God ascended vp into his iudgement seate to shew himselfe a seuere iudge If it happened that an innocent beast did approach too neere hee commanded it should be thrust through with a dart Vers 20 how much greater punishmeÌ„t then was prepared for sinners who felt themselues guiltie yea and knew that the law made their inditement and gaue sentence of eternall death against them But the gospel containes nothing but sweetnes and amiable things prouided that we receiue it by faith And if any desire further satisfaction in this matter let him haue recourse to the Comment vpon the third chapter of the 2. Cor. Now in that he saith the people required it might be spoken no more vnto theÌ„ it ought not so to be taken as if the people had been vnwilling to heare the words of God but they instantly intreated that they might not bee constrained to heare God speake any more in his own person For the person of Moses comming betweene did somewhat asswage the astonishment Notwithstanding there is yet a point which troubleth the expositors that is that the Apostle attributes these words to Moses I feare and quake Vers 21 which words we reade not that Moses spake But it will be no hard matter to giue a solution to this if we consider that Moses spake this in the name of the people as if he had been their interpreter to God It was a common complaint then of all the people but Moses is brought in speaking of it who was as you would say the common mouth of them all But ye are come to the mount Sion c. Vers 22 He alludes to the prophecies by which God promised in times past that the Gospell should come foorth of Sion Isai 2. and such other places Hee compares mount Sion then with mount Sinai and afterward the heauenly Hierusalem which hee calles heauenly of purpose to the end the Iewes should not rest in that earthly Ierusalem which flourished and was in great estimation vnder the Law For in as much as they were bent with an obstinate affection to remaine still vnder the yoke and bondage of the Law they made it of mount Sion to become mount Sinai as S. Paul saith Gal. 4. By the heauenly Ierusalem then he meanes that which should be built throughout the world as in the Prophet Zachariah the Angell stretcheth the line of it from East to West And to the companie of innumerable Angels Vers 23 His meaning is that wee are made fellowes with the Angels reckoned with the Patriarkes and gathered into heauen among all the blessed Spirits when Christ calles vs to himselfe by the Gospell Now it is an inestimable honour which the heauenly Father doth vs in making vs companions with the further he here shewes what he meant in the former comparison to wit that the contemners of the Gospell shall be sharply punished seeing the ancient people went not vnpunished which despised the