as to stay in these lesser things and to omit that which is the principall and wherein the pith of the matter lay And I doe the more wonder that so many of the ancient Doctors of the Church haue been so farre besotted with this opinion as to stand disputing here about the oblation of the Bread Wine Thus they say Christ is a Priest after the order of Melchisedec but Melchisedec offered bread and wine it followes then that the sacrifice of bread and wine belongs to the Priesthood of Christ The Apostle will speake fully hereafter of the ancient sacrifices but of this new sacrifice of bread and wine wil he not speak a word How is it then that the Doctors of the Church came to be of this opinion Truly euen because one error drawes on another for hauing forged a sacrifice of the Supper of Christ hauing receiued no such commandement from him so when they had once corrupted the supper by adding a sacrifice vnto it they then made what shift they could now here now there to borrow some colours to patch vp their error withall The application of this oblation of bread and wine pleased them as a thing seeming fit for the purpose and by and by after it was receiued but without iudgement or discretion For who will graunt that these personages had a more cleere sight than the Spirit of God and yet notwithstanding if wee receiue that which they teach the holie Ghost should be condemned of vnaduisednes because he obserued not a thing of so great consequence especially seeing he handles this matter of set purpose By this I conclude that the ancient Fathers did forge vnto themselues such a sacrifice as Moses neuer thought of For hee saith not that Melchisedec offered bread and wine to God but rather to Abraham and his companie For these are his very words And Melchisedec King of Shalem brought foorth bread and wine and he was a Priest of the most high God Therefore hee blessed him c. Gen. 14.18 This first fact which he recites was performed as he was a King to wit to feed such as were wearie in the way returning from the battaile As touching the blessing it appertained to his office of Priesthood And therefore if any mysterie were in this oblation it was no otherwise fulfilled in Christ than when he nourisheth vs whē we are hungrie and wearied with trauaile Now the Papists deserue to be laughed at againe and againe who after they haue denied that there is any more bread and wine in the Masse after consecration doe yet notwithstanding come in chanting their song of the sacrifice of bread and wine 11 If therefore perfection had been by the Priesthood of the Leuits for vnder it the law was established to the people what needed it furthermore that another Priest should rise after the order of Melchisedec and not to be called after the order of Aaron 12 For if the Priesthood be changed then of necessitie must there be a change of the law 13 For he of whom these things are spoken pertaineth to an other tribe whereof no man serued at the altar 14 For it is euident that our Lord sprung out of Iudah concerning the which tribe Moses spake nothing touching the Priesthood IF then perfection c. Vers 11 The Apostle gathers from the same testimonie that the old Testament was abolished by the comming of Iesus Christ Hitherunto hee hath onely dealt with the person and office of the Priesthood But because God had appointed the Priest to establish and confirme the law it followes that if so bee the Priesthood be abolished then the law must needes cease To the end this may be the the old time because the Priesthood and the law was set ouer to him Well we see the Apostles drift He contends to prooue that the ceremonies ceased seeing Christ is come with commandement to publish the new couenant How can any thing be gathered from hence that somewhat should be transported ouer to the ministers of Christ for the onely person of Christ is opposed to Moses and Aaron By what title then I pray you dare the Romane Antichrist attribute vnto himselfe any authoritie Truly it is not my purpose to stand to refute so sottish an impudencie but it were very needfull to make this his pride so full of sacriledge knowne vnto the readers to the ende they might be able cleerely to see and acknowledge how this good seruant of the seruants of Christ cares not very much for the honour that is due to the master and how like a beast he rentes the scriptures in pieces to colour and cloke his tyranny withal For he of whome these things are spoken c. Because the Apostle directs his speech to such as confessed Iesus the son of Marie to be the Christ Vers 13 he prooues that an end is put to the olde Priesthood in regard this newe Priest who is placed in the roome thereof is of another tribe than that of Leui. For according to the law the dignitie of the Priesthood was by a speciall priuiledge to continue in the tribe of Leui. Ver. 14 Now he saith further that it is euident that Christ sprung out of Iudah because this was then commōly known notwithstanding the principall assurance was grounded vpon the promise Seeing then that they did acknowledge him to be Christ it was also necessarie that they should be perswaded that he was the sonne of Dauid For he which was promised could not descend of another tribe 15 And it is yet a more euident thing because that after the similitude of Melchisedec there is risen vp another Priest 16 Which is not made Priest after the law of the carnall commandement but after the power of the endlesse life 17 For he testifieth thus Psal 110.1 thou art a Priest for euer after the order of Melchisedec 18 For the commandement that went afore is disanulled because of the weakenesse thereof and vnprofitablenesse 19 For the law made nothing perfect but the bringing in of a better hope made perfect whereby we draw neere vnto God 20 And for as much as it is not without an oath for these are made Priests without an oath 21 But this is made with an oath by him that said vnto him The Lord hath sworne and will not repent Psal 110.4 thou art a Priest for euer after the order of Melchisedec 22 By so much the more is Iesus made a suretie of a better Testament ANd it is yet a more euident thing c. Ver. 15 He prooues by another argument that the law is abolished He reasoned heretofore from the person of the Priesthood now from the nature of the Priesthood and from the reason for which it was instituted The old Priesthood saith he was instituted consisting of outward ceremonies but in the Priesthood of Christ there is nothing but that which is Spirituall It appeares then that the old was temporarie and transitorie but it is manifest
6.2 for the Apostle hath respect to that day wherein god speaks to vs. So that if to day we heare God speake vnto vs and we put off till to morrow the night will come with the darkenes thereof in which we shall not be able to doe that which now wee may neither will it boote vs any thing at all to knock at the gate when it shall be shut CHAP. V. 1 For euery high Priest is taken from among men and is ordained for men in things pertaining to God that he may offer both gifts and sacrifices for sinnes 2 Which is able sufficiently to haue compassion on them that are ignorant and that are out of the way because that he also is compassed with infirmitie 3 And for the sames sake he is bound to offer for sinnes as well for his owne part as for the people 4 And no man taketh this honour vnto himselfe but he that is called of God as was Aaron 5 So likewise Christ tooke not to himselfe this honour to bee made the high Priest but he that said vnto him Thou art my Sonne this day begat I thee gaue it him Psal 2.7 Psal 110.4 6 As he also in another place speaketh Thou art a Priest for euer after the order of Melchisedec NOw euery high Priest c. Verse 1 He compares Christ with the Leuiticall Priests and shewes what hee hath in common with them and wherein they differ Now the whole disputation tends to haue Christ his office well vnderstood as also to shew that whatsoeuer was ordained vnder the Law had respect vnto him And from hence the Apostle makes way at the last to shew how the old Priesthood is abolished First he saith the Priests are taken from among men Secondly that they offer not for themselues in particular only but for all the people Thirdly that they must not come empty handed to appease God but furnished with sacrifices Fourthly that they were not to be exempt from our infirmities to the end they might the more freely and willingly helpe those which were burthened all men are of one nature and flesh But now hee toucheth another thing to wit that the Priest ought to support sinners with compassion because he is partaker of their infirmities The Greeke word which the Apostle here vseth hath been diuersly expounded as well by Latins as Greekes For mine owne part I thinke it is simply taken to applie himself to compassion True it is that all which is said of the Leuiticall Priests agrees not vnto Christ For we know that Christ was exempt from all contagion of sinne wherefore he differs from others in this regard that he had no neede to offer sacrifices for himselfe but it sufficeth that he also bare our infirmities being notwithstanding pure and voide of sinne Thus as touching the Priests vnder the law then the Apostle saith that they were subiect to humane infirmities and therefore were faine to make reconciliation for their owne sinnes by sacrifices that they might not only meekly beare with the faults of others but also might haue compassion vpon them Now this part ought so to be applied to Christ that in the meane while wee must carefully adde thereunto that exception whereof mention was made erewhile to wit that hee bare and tasted of our infirmities but without sinne For although he were alwaies free from sinne yet notwithstanding the onely feeling of those infirmities whereof he hath spoken were of sufficient force in him to encline his heart to succour vs and to make him gentle and readie to pardon vs as also carefull of our miseries The summe is that Christ is not onely our brother in regard of the vnion of our flesh and nature but also by partaking with vs of our infirmities he is allured nay fashioned and framed to beare with vs and to bee very lowly and gratious vnto vs. The Greeke word which wee translate who can imports more than if wee should say in our common speech is able or is mightie for it is taken for one that is fit or capable These words the ignorant and those that are out of the way are taken for sinners after the manner of the Hebrues And of this we are to speake more hereafter And no man taketh this honour vnto him c. Vers 4 In this member we haue to note first the similitude and then the diuersitie of it The calling of God makes the office lawfull for none can exercise the same in good sort as he ought if he be not created of God This is common to Christ and to Aaron that both were called of God but in this they differ that in as much as Christ succeeded Aaron for a newe and diuers respect and was ordained to be a perpetuall high Priest it appeares that the Priesthood of Aaron was but temporarie and to be abolished Now we see the Apostles drift The right of the office of Priesthood was to be reserued to Christ he doth it in shewing that God is the author of it But this is not yet sufficient vnlesse it appeares that the auncient Priesthood ceased to giue place to this He proues it because we must haue an eie to the Condition whereunto Aaron was ordained a Priest for it lieth not in vs to stretch it further then Gods ordinance will beare and he will by and by shew how long Gods wil was this first order should last Christ then is a lawfull Priest because he was ordained by Gods authoritie What shall we say of Aaron and of those that succeeded him Truely they had power and authoritie so farre forth as it was giuen them of God and not as the same was attributed vnto them by the opinion of men Now although this be spoken in regard of the circumstance of speech which is here handled yet from hence may be gathered a generall doctrine to wit that no gouernment is to be brought into the Church at the lust and pleasure of men but ought rather to tarrie and waite for the commandement of God also that a certaine and set rule is to be vsed in election and choice of ministers that so none intrude himselfe after his own fantasie Church gouernment must not besquared according to mens appetites but by the commandement of God We must distinctly note both these points For the Apostle speakes not here onely of persons but also of the office He denies I say that office which men forge without commandement and the expresse ordinance of God to be holy or lawfull For as it onely belongs to God to gouerne the Church so doth he also wholy reserue vnto himselfe both the power of limiting the way and the rule of the administration thereof From whence I conclude that the Priesthood of the Popedome is a bastard Priesthood because it hath beene forged in the shoppe of mans inuention What one text of scripture is there wherein God commands that wee should now offer sacrifice vnto him for the purgation of sinnes neither
the Christ and the Redeemer which had beene promised them For in as much as he wrote vnto them which had alreadie made profession of Christianitie he takes this article as wholy granted But his onely drift is to prooue vnto them what Christ his office is to the ende they might thereby acknowledge that the obseruation of the ceremonies were abolished by his comming We must of necessitie note this distinction For albeit it had beene a superfluous labour in the Apostle in speaking to those which were then sufficiently perswaded that Iesus which was already manifested was that Christ to busie himselfe in proouing the same point still vnto them yet it was necessarie that he should declare vnto them what this Christ was because they did not as yet vnderstand the end the vertue nor the fruit of his comming But whilest they beguiled themselues with a false exposition of the lawe in stead of taking the solide bodie and substance they rested themselues in the shadow and contented themselues therewith The like difference haue we at this day with the Papists for they confesse indeed with vs that Christ is the sonne of God which was promised to be the Redeemer of the world but when we come to ioyne issue as they say they dispoyle him of more then the one halfe of his power But to the matter he doth purposely begin his speach with the dignitie and greatnes of Christ because the Iewes were of opinion that there was no reason why the law should be in lesse estimation than the Gospel First of all then he confirmes the Article whereupon the disputation was to wit that the doctrine brought by Christ ought to haue the soueraigne place because it is the shutting vp and conclusion of all Prophesies But least the reuerence which they bare to Moses might be some hindrance vnto them in this behalfe he shewes that Christ is much more excellent than all others And hauing touched in briefe wherein he is more excellent he doth purposely subiect the Angels vnderneath him to the end that all others with them might be brought vnder and abased in regard of Christ Now this manner of proceeding which he vseth is very fit and not without great reason For if he had begunne the comparison with Moses it would haue beene very odious but after he hath shewed by the scriptures that euen the heauenly principalities are beneath Christ there is neither Moses nor any man els whatsoeuer which ought to refuse to be rāged with them that so the Sonne of God may haue the chieftie aboue all both Angels and men And therfore after the Apostle hath brought in the Angels vnder the rule and power of Christ forthwith as taking more courage vnto him he comes to pronounce and to expresse how much more Moses is inferiour to wit the difference is as much as is betweene the master and the seruant Thus then when we shall perceiue that he alwaies placeth Christ in the soueraigne degree of principalitie in the first three Chapters let vs knowe that he aimeth at nothing but this that when Christ speaketh all others should hold their peace and that nothing should hinder vs to giue our whole attention to his doctrine Although when he sets him before vs as our brother in our flesh chap. 2. he calles and allures vs also by this meanes to the end we should frame our selues vnder his obedience and giue our selues wholy vnto him Now he intermingles Exhortations and threatnings for their sakes that are dull and slouthfull to obey or who do obstinately resist This matter is continued almost to the ende of the fourth Chapter From thence he beginnes to expound the Priesthood of Christ the true and pure knowledge whereof abolisheth all the ceremonies of the lawe But hauing onely in briefe shewed how amiable the lawe ought to be vnto vs and with what contentment of mind we may be bold to rest our selues in the same he digresseth a little from his purpose to blame the Iewes who like little children did yet alwaies busie themselues in the first rudiments Where he also striketh them with terrour by thundring out a most sharpe and fearefull threatning against them For he shewes that they stand in great danger to be reiected of the Lord if they did continue to be so slouthfull in profiting But by and by after he asswageth this sharpnesse saying that he hath good hope that they would become better And this is to the ende he might rather encourage them to goe on forward than to beate them downe altogether Then he returnes againe to speake of the Priesthood of Christ And first he shews that it differs from the ancient Priesthood which was vnder the lawe secondly that it was more excellent because it succeeded in the place of the other and was confirmed by othe that it is eternall and hath alwaies his force and efficacie Thirdly because he that exerciseth this office surmounteth Aaron and all others of the tribe of Leui in dignitie and honour Of all which things he shewes that there was an Image and shadow in the person of Melchisedecke Now to the ende he might the more certainely prooue that the ceremonies of the lawe were abolished he shewes how they as also the Tabernacle were instituted to another end to wit to serue to the heauenly paterne to which all was referred Whence it followes that they were not to be rested in vnlesse we would stand at a stay in the midde way making no reckoning to come to the marke For confirmation of this matter he alleadgeth the place of Ieremiah wherein there is promise made of a new Testament which is nothing els but the correction of the olde Whence it followes that the old was earthly and weake So consequently comming to shew the similitude and agreement which is betweene the shadowes and the substance which was manifested in Christ he concludes that all the ceremonies ordained by Moses were abolished by his sacrifice because the efficacie and vertue thereof is perpetuall and that in it is not onely contained the perfect and full confirmation of the new Testament but also the true and spirituall accomplishment of that externall priesthood which was in force and had place vnder the lawe Vnto the doctrine he addeth yet another exhortation which he vseth as a spurre to pricke them forward to the end that renouncing all impediments they might receiue Christ with such reuerence as was meete As touching so many examples of the fathers which he reciteth in the eleuenth chapter I thinke he alleadgeth them of purpose to giue the Iewes to vnderstand that if so be they were to passe from Moses vnto Christ it would be so far off that they should decline from the holy Fathers that by this meanes rather they should be the more neerely conioyned with them For if faith were the principal vertue which was in the fathers yea the very roote of all vertues it follows then that it is this faith also by which
they should especially be acknowledged for the children of Abraham and of the Prophets And contrariwise that all those which followed not the faith of those fathers were bastards no children And surely it is a point which greatly redoundeth to the praise of the Gospell yea it should cause vs also to haue it in so much the more estimation in regard that therein we are found to be such as haue a sweet accord and societie with the vniuersall Church which hath bin since the beginning of the world The two last Chapters doe containe diuers directions for the rule of a good life to wit of hope of bearing of the crosse of patience and perseuerance of the acknowledgement of Gods benefits of obedience mercie and other workeâ— of loue of chastitie and all such like things Lastly he shuts vp his Epistle with a praier and forthwith puts them in hope of his comming to see them shortly A COMMENTARIE OF M. IOHN CALVIN ON THE WHOLE EPISTLE to the Hebrewes CHAP. I. 1 At sundrie times and in diuers manners God spake in the old time to our fathers by the Prophets In these last daies he hath spoken vnto vs by his sonne 2 Whom he hath made heire of all things by whom also he made the worlds THe beginning of this Epistle tends to the praise and commendation of the doctrine of Christ for he not onely shews that we ought to receiue it with reuerence but that we are wholy to stay our selues in it alone Now to the end we may vnderstand this the better let vs note the opposition of euery member First to the Prophets he opposeth the sonne of God to the fathers we that haue liued since Christs comming Lastly the diuers formes of speaking to the fathers to that last reuelation which is now brought vnto vs by Christ And yet notwithstanding this diuersitie he propounds but one God to the end no man should thinke that the law was contrarie to the Gospell or that there should be one author of the law and another of the Gospell And that we may the better conceiue the summe of this proposition we will vse this figure ensuing God spake In olde time by the Prophets Now by his Sonne Then to the Fathers But now to vs. Then many times Now in the last times This foundation beeing laid you see the consent and agreement betweene the law and the gospel established because God who is alwaies like vnto himselfe and his word which is the sure and vnchangeable truth did speake both to them and to vs. But it shall not be amisse to note the difference betweene the fathers and vs for in olde time God framed his speech and style vnto them in another manner and order than he doth now vnto vs. For first of all they had the ministrie of the Prophets but to vs he hath ordained his own Sonne for an Ambassadour So then in this regard our estate is better than theirs was Secondly Moses is reckoned among those Prophets but as in the number of them which are farre inferiour to the Sonne Lastly as concerning the manner of reuelation of the truth we are also therein farre before them For the diuersitie of visions and all the rest of that gouernment which was vnder the old Testament was a signe vnto them that their gouernment was not yet setled and established for euer as it should be afterward when things were to be reformed and setled wholly and perfectly Hereunto appertains that which follows At sundrie times and in diuers manners God spake c. for God would alwaies haue held and continued one manner of proceeding vnto the ende if so be the same had beene full and perfect in all points It follows by consequence therefore that these diuersities were signes of imperfection Moreouer I take these words At sundrie times and in diuers manners so as the first is to be referred to the diuers succession of times for the Greeke word to translate it word for word signifieth in many pieces as it falleth out when they determine to speake more fully of a matter in time to come By the second in mine opinion he signifies diuersitie both in the forme and manner of speech When he saith that he hath spoken to vs in these last times his meaning is that we haue no more occasion to hang in suspence as though we had need to waite for some new reuelation For the word which Christ hath brought vnto vs is not a treatise of some particular parts of doctrine but it is the last closing vp and perfect conclusion of all that which is needfull for vs to know vnto saluation And in this sense the Apostles doe take the last dayes and the last times which thing Paul also testifies where he saith that the ends of the world are come vpon vs 1. Cor. 10.11 If so be then that God hath now spoken once for all in these last times we for our parts ought to hearken vnto it and not onely so but in giuing eare vnto it we are also to settle and stay our selues in it and neuer enquire further which two poynts are not a little auayleable for vs to vnderstand For first the Iewes are greatly hindred because they consider not that God hath deferred the reuelation of the perfect doctrine vnto these last times and therefore contenting themselues with their lawe they set not themselues forward to come home to the marke on the other side although Christ be come and is so receiued yet an euill no lesse pernitious than the former hath begun to reigne in the world for men now desire to seeke further than Christ for I pray you what other thing is there in the whole Papacie but a straying beyond the limits which the Apostle here hath set vs Wherefore euen as the spirit of God in this place sommoneth all men to come to Christ so also it forbids them to passe beyond the bounds of these last words here mentioned In a word the highest perfection of our wisdome is to be bounded within the limits of the Gospell Whom he hath made heire of all things Verse 2 He decketh Christ with his praises thereby leading vs to giue him reuerence for if the Father hath subiected all things vnder him then we also doubtles doe belong to his iurisdiction And withall he sheweth that there is no good thing out of him because he is the vniuersall heire of the world Oh how miserable and wretched are we then if Christ inrich vs not with his benefits In the second place he addes that this honour doth of right belong to the sonne of God to haue authoritie ouer all things because all things were created by him Though I deny not but these two titles are attributed vnto Christ in diuers respects For the world was created by him because he is the eternall wisdome of God which from the beginning of the world hath been the disposer of all his workes And from hence we may note the
spirits who would willingly bring out of vse that holy rule of an oath which God hath giuen in his lawe For out of question the Apostle here speakes of the manner of an oath as of an holy thing allowed and approoued of God And it is also to be noted that he doth not onely say that it was thus in vse in old time but also testifies that it lasteth euen yet to this day Let vs then take an oath for an helpe to maintaine the truth when we want other proofes So God willing more abundantly c. Vers 17 See how the Lord applies himselfe to our dulnesse and slownesse to beleeue and how he vpholds vs euen as a most gentle father is wont to do his children Because he seeth that we rest not satisfied with his bare and naked word he addes an oath to the end he might the more effectually confirme and ratifie the same in our hearts And hereby also we may see how profitable and necessarie it is to haue such an assurance of the loue he beares vs that we might haue no more accasion to wauer or tremble For as God forbids vs to vse his name without cause or for a light cause or a thing of nothing and threatens all them with his sharpe vengeance who shall rashly and vnaduisedly take vp the same in vaine And as he also commands that we reuerently vse the maiestie of his name so by both he shewes that he hath his name in great price and estimation The certentie then of our saluation must needes be a matter of great consequence seeing he that forbiddes to take vp his name in vaine vouchsafeth to sweare to confirme vs in the assurance of it Our saluation is in great account with God seeing he sticks not to confirme vs in the assurance thereof by his oath We may also gather from hence in what estimation our saluation is before god seeing that to prouide for the certaintie thereof he not onely supports our incredulitie but leauing as it were part of his own honour and yeilding much more to our weaknes then he should doeth yet notwithstanding by this meanes graciously remedie the same To the heires of promise It seemes he specially speaks of who take hope in this place for the thing hoped for but we rather adde hereunto that the Apostle speakes not of a naked promise hanging in the aire but of a promise which we receiue by faith or to speake in one word hope here signifies the promise apprehended by faith By this word to obtaine as also by the word hope he notes out such a constancie as he hath touched heretofore Which hope we haue as an anker of the soule Vers 19 c. It is a goodly similitude in that he compares faith to an anker cast out and fast rooted in the word of God For the truth is that whilest we flote vp and downe in the salt sea of this world we are not staied vpon sure and firme ground but we reele as a shippe to and fro in the middest of the sea yea euen in a troublesome sea tossed with floods and waues For the diuell he ceaseth not to raise vp infinite stormes and tempests that might at once ouerturne and drowne our shippe if so be our anker be not deepely fastened euen to the very bottome And indeed let vs turne our cies whither soeuer wee will we shall perceiue no firme land whereupon to stand safely but which way soeuer our senses doe turne them we shall see nothing but water yea such waters whose waues doe swell and roare lifting vp themselues on high threatening our destruction But as the anker is cast into the middest of the water into an obscure and hidden place and whilest it lieth so hidden it keepes the ship in safetie that it is not drowned of the waues vnto which it is exposed and laid open so ought we to fixe and fasten our hope in God who is inuisible Herein stands the difference that the anker is cast downwards because it findes fastening in the earth and our hope is raised vp on high and flieth into heauen because it findes nothing vpon earth Our hope finds no soâ—ting vpon earth and therefore we cast it not downwards but vpwards or in the world vpon which it may safely rest and stay it selfe securely neither ought it to rest it selfe vpon the creatures but onely vpon God And as the cable to which the anker is fastened ioynes the shippe with the earth by a long and inuisible distance so the truth of God is a cable by which we are knit vnto him so as there can be no distance of place so farre off neither yet any darknes be it neuer so thicke that can let vs to cleaue still fast vnto him Being thus made fast vnto God howsoeuer wee must fight indeede daily against infinite stormes and tempests yet are we notwithstanding so out of danger that we shall not perish with our shippe And therefore he saith that it is an anchor both sure and stedfast For no tempestuousnes of waues can be so great that they should be able to rent the anchor in pieces or to breake the cable or that the shippe by meanes thereof should be clouen in twaine This indeed falles out vpon the Sea but the power of God is farre otherwise to sustaine and keepe vs and is otherwise also as well in regard of the efficacie of hope as of the stablenes of the word of God And it entreth into that which is within the vaile We haue said alreadie that faith shall finde nothing which shall not be fleeting and vanishing till it come neere vnto God of necessitie therefore it must pearce euen into heauen But because the Apostle hath to doe with the Iewes hee alludes to the ancient Tabernacle and saith that they must not rest themselues in the things which are seene but that they must enter euen into the secret place which is hidden behind the vaile as if he should say you must passe beyond all the externall figures and old shadowes that faith may rest it selfe vpon Christ alone Now wee are to note this reason well Faith must passe beyond all externall shadowes that it may rest it self vpon Christ alone to wit that as Christ is entred into heauen euen so ought our faith to ascend vp thither after him For by this we are taught to cast the eye of our faith vpon nothing els For men shall lose all their labour to seeke God in his maiestie seeing it is too high for them to attaine vnto but it is Christ who reacheth vs his hand to bring vs into heauen And this was shadowed out of olde euen vnder the Law For the high Priest entred into the Sanctuarie not only in his own name but also in the name of all the people he bare as you would say the twelue tribes in thither in his breast and vpon his shoulder when in remembrance of them twelue precious stones were
that this Priesthood of Christ is perpetuall The carnall commandement is taken for the bodily ceremonies that is to say outward We know with what solemne obseruations both Aaron and his children were ordained Priests Now that which was fulfilled in Christ by a secret and heauenly power of the holy Ghost was figured in the institution of Aaron by oyle by diuers garmēts by sprinkling with blood and other earthly ceremonies Now this kind of obseruation in ordaining the Priesthood was agreeable to the nature of that Priesthood Whereof it followed that euen the Priesthood it selfe was subiect to change Although as we shall see afterwards the Priesthood was not so carnal that it was not also spirituall But the Apostle hath respect onely to that difference which was between Christ and Aaron So then howsoeuer the signification of the shadowes was spirituall notwithstanding the shadowes themselues are rightly tearmed earthly because they consisted of the elements of this world published a long time before Dauid hee was then in his kingdome when he pronounced this prophecie of the creating of a newe Priest This is then a new law which disanulleth the former For the lawe made nothing perfect Ver. 19 c. Because he had spoken somewhat harshly of the law he now sweetens this sharpnes corrects it as it were For he graunts some profit to be in it that is that it shewed the way by which men might come to the end of their saluation Yet notwithstanding euen that was farre off from perfection Thus the Apostle reasons then The law gaue but an entrance therefore it was needful that some thing of more perfection should succeed and come after For the children of God are not alwaies to stay thēselues in the rudiments of children By this word of bringing in he meanes that there was somewhat in the law in regard of a preparation euen as children haue little beginnings giuen them to prepare them thereby afterwards to attaine to an higher knowledge but because the particle Epi whereof the Greeke word is composed signifies a following when one thing succeedes another I haue thought good to translate But is come in or was added For in mine opinion he puts two introductions the first in the figure of Melchisedec the second in the law which is last in regard of time Now by this word law he meanes the Leuiticall Priesthood which came in after the Priesthood of Melchisedec By a better hope he meanes the state of the faithfull vnder the kingdome of Christ And withall he hath some respect to those of the Fathers who not contenting themselues with their present estate aspired to one further off And thereof it comes that Christ said Many kings and prophets haue desired to see the things which yee see Luk. 10.24 Wherefore the law as a schoolemaster lead them by the hand pointing out a further thing vnto them By which we drawe neere to God Here is a close antithesis between vs and the fathers For herein we are promoted to a more excellent dignity than they because God now communicates himselfe familiarly vnto vs whereas he only appeared to them darkly and a farre off And this is an alluding to the forme of the Tabernacle or of the Temple For the people remained farre off in the court and none approched neere vnto the Sanctuarie but the Priests and as touching the inward Sanctuarie none entred thereinto but the high Priest But since the Tabernacle is taken away God doth familiarly manifest himselfe vnto vs which he did not to the Fathers He then who yet holds or any way prefers the shadowes of the law he not only thereby darkens the glorie of Christ but also depriues vs of a singular benefit because as much as in him is he placeth a wall of separation againe betweene God and vs to the approching towards which bountie and liberalitie the way is now made plaine for vs by the Gospell Whosoeuer therefore yet sticketh in these ceremonies hee wittingly depriues himselfe of this great benefit of drawing neere to God Was not without an oth Vers 20 This is an argument shewing why the Law is to giue place to the Gospell to wit because God preferred the Priesthood of Christ before Aarons so that for the honour thereof hee was content to confirme it with an oth For when he ordained the Priests in old time he vsed no oth but as touching Christ it is said the Lord hath sworn which doubtles was done to the end his Priesthood should be adorned and also to shew the excellencie thereof We see the reason why he alleageth the Psalme once againe to wit to the end we should know that in regard of Gods oth more dignitie is attributed to the Priesthood of Christ than to any other Now we are to remember this principle again that the Priest is created to be a suretie of the couenant And for this cause the Apostle cōcludes that the couenant which God made with vs by the hand of Christ is much more excellent than the old couenant whereof Moses was the Mediatour 23 And among them many were made Priests because they were not suffered to endure by reason of death 24 But this man because he endureth euer hath a Priesthood which cannot passe from one to another 25 Wherefore he is able perfectly also to saue them that come vnto God by him seeing he euer liueth to make intercession for them 26 For such an high Priest it became vs to haue which is holy harmeles vndefiled separate from sinners and made higher than the heauens 27 Which needeth not daily as those high Priests to offer vp sacrifice first for his owne sinnes and then for the peoples for that he did once when he offered vp himselfe 28 For the law maketh men high Priests which haue infirmitie but the word of the oth that was since the law maketh the sonne who is consecrated for euermore ANd amongst them many were made Priests Ver. 23 c. He touched this comparison by the way heretofore but because the matter required to be further weighed and better considered of he now declares it more fully Although the sense of his disputation is otherwise than before For heretofore he gathered that the old Priesthood ought to end because mortall men were ordained to exercise the same and now he simply shewes why Christ continues an euerlasting high Priest The which he doth by an argument called * It is vvhen things are separated one from another by a negatiue as here to dye and not to dye A disparatis The reason why the Priests in old time were many was because death put an end to their Priesthood but there is no death which hinders Christ from exercising his office He then is the alone and perpetuall high Priest Thus the diuersitie of the cause makes diuers effects Wherefore he is able also perfectly c. This is the fruite of the eternall Priesthood Vers 25 to wit our saluation prouided that we
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
in the place thereof Obiection But we see that there is another It appeares then that this auncient couenant was not perfect in all points Now to prooue this he alleadgeth the testimonie of Ieremiah the which we will intreat of by and by But it may seeme that this agrees not very well that he should affirme that there had bin no necessitie to seek a place for a second couenant if so be the first had beene vnblameable and that he addes withall that the people are reprooued so as for their default a remedie was giuen by the new couenant And is it not a wicked thing to affirme that for the sinne of the people the fault should therefore be cast vpon the couenant of God It seemes then that the argument is vnfound For although God should condemne the people an hundred times yet are we not to conclude that the couenant should therefore be faultie Answere But this obiection is easily answered For although the fault of breaking the couenant be iustly imputed to the people who by their disloyaltie turned away from the Lord yet notwithstanding the weaknes of this couenant by this meanes is therewithall touched to wit because it was not written in their hearts Wherfore god protesteth that the heart must be corrected before it can be holy and confirmed The Apostle therefore hath iust cause to affirme that a new couenant was to be established Behold the daies come Vers 8 c. The Prophet speakes of the time to come He reprooues the people for their disloyalty that hauing receiued the law they did not perseuere in the faith The law then is this couenant which God complaines the people brake And to remedie this euill he promiseth a newe couenant not like the first the fulfilling of which prophecie imports the abolishing of the old Testament But it seemes the Apostle doth misalleage this prophecie to make it serue his purpose Obiection For here the question is about the abrogation of ceremonies and the Prophet speaks of the whole lawe For let it be granted that God doth write the rule of holines of life in the hearts which yet is giuen by the voice of men and by them put into writing what is all this to the purpose in regard of ceremonies I answer Answere it is an argument from the whole to a part For we are not to doubt but the Prophet comprehends the whole ministrie of Moses when he saith I haue made a couenant with you which couenant you brake The law indeed was clothed as it were with ceremonies but now the bodie being destroyed and dead what vse is there of the garments for it is a common prouer be well enough knowne that the appurtenance or accessarie is of the nature of his principall It is no maruell then if the ceremonies which are but hangbies as you would say of the old testament with the whole ministrie of Moses be abolished And it is alwaies the vsuall custome of the Apostles when they contend about ceremonies to dispute generally of the whole law So then although this prophesie of Ieremiah stretcheth it selfe further than to the ceremonies yet notwithstanding because they are included vnder the name of the old Testament the Apostle fitly applies this prophesie to his present purpose Moreouer all doe confesse that by the daies whereof the Prophet makes mention is signified the kingdome of Christ He names the house of Israel and the house of Iudah because the posteritie of Abraham was deuided into two kingdomes therefore it is a promise that the whole bodie of all the elect shall be gathered againe together in one howsoeuer in times past they were seuered Not according to the couenant which I made c. Vers 9 Hereby he shewes that there should be a difference betweene that couenant which then was in force and the newe couenant the which he gaue them hope of Otherwise the prophet would haue said I will renue and establish againe with you the couenant which was broken by your default but he now saith expresly that it shall not be like vnto it Whereas he saith that the Couenant was made in that day when he tooke them by the hand to bring them out of bondage he aggrauates the crime of their reuolt by the repetition of so great a benefit although hee condemnes not the ingratitude of one generation onely but as those which were deliuered reuolted by and by and their successours likewise fell often into the same fault after thē so he doth in this speech challenge the whole nation of disloyaltie and of breaking the couenant When he saith he despised them or regarded them not he giues them to vnderstand that although they were once adopted to be his people yet that should profit them nothing vnlesse hee succour them by a new remedie The prophet hath other tearmes according as the matter is couched together in the Hebrewe text but that is of no great importance as touching the point now in question For this is the couenant Vers 10 c. There are two principall articles in this couenant The first is touching the free remission of sinnes the second of the inward reformation of the hearts there is a third but that depends vpon the second that is the illumination of the minde with the knoweledge of God Now there are here many things worthy our obseruation The first is that God calles vs to him in vaine whilest he onely speaketh vnto vs by the voice of man We must not denie but that which he teacheth is right and iust but yet he speakes but to deafe eares yea and albeit it may seeme that we vnderstand somewhat yet is it onely an outward sound that beates the aire for the heart still remaines full of rebellion and frowardnesse casting off the yoke of wholesome doctrine In a word Gods word neuer entreth into the secret of the hearts beeing of themselues more hard than iron or stones till he by his his Spirit doe soften them not onely that but the case is yet farre otherwise for we haue a contrarie law ingrauen within them Gods word neuer takes place in our hearts till he hath softened them by his spirit in such wise that multitudes of froward and wicked affections doe raigne therein which doe daiely prouoke vs to rebellion In vaine it is then that God doth publish his law vnto vs by the voice of man if withall he doe not write it in our hearts by his holy Spirit that is vnlesse he frame vs and turne vs to his obedience Now by this it appeares what free will is and what vprightnesse there is in our nature before God haue regenerated vs. I graunt that we both will and choose and that freely without constraint Freevvill but our will is carried away euen with a furious violence to resist God and is not able in any thing to subiect it selfe to his righteousnesse This is the cause why the law brings nothing but destruction and death
with it whilest it remaines written in tables of stone as S. Paul teacheth 2. Cor. 3.3 To be short then doe we receiue that which God commands with obedient hearts when he changeth and corrects the naturall peruersitie of them by the worke of his Spirit otherwise he shall finde in vs nothing but corrupt affections and a heart wholy inclined to euill For this sentence of God is cleare and euident that a new couenant must be made by which God ingraues his lawes in our hearts because otherwise it shall be altogether fruitlesse and vnprofitable vnto vs. The second article is as touching the free remission of sins Although they haue sinned saith the Lord The 12. verse is expounded here There remaine vvicked and corrupt affect on s euen in the best after regeneration and therefore the Prophet had good cause to adde this second article yet will I notwithstanding pardon their sinnes This also is a very necessarie article For God neuer so frames and fashions vs in obedience to his righteousnesse but there still remaines in vs many wicked and corrupt affections of the flesh yea and the corruption of our nature is regenerate but onely in part for euery hand-while we feele wicked lusts and naughtie affections to boyle in vs. And from thence issueth that combate where of S. Paul complaines Rom. 7.23 where he testifies of himselfe in the person of all the faithfull that he saw another law in his members rebelling against the law of his minde so that he obeyed not God as he ought to haue done but failed therein many waies What good or holy desire then soeuer it be which wee haue to liue religiously yet we shall be alwaies guiltie before God of eternal death because our conuersation is alwaies farre off from the perfection of the law There is no stabilitie in the couenant then in regard of vs vnlesse God doe freely forgiue vs our sinnes But this is a speciall priuiledge belonging onely to the faithfull who haue imbraced the couenant offered them in Christ that is to say to bee assured that God fauoureth them and that the sinnes to which they are subiect hurts them not Note because they haue a promise of pardon Neither is this promised them for a day only but euen to the end of their life so that their reconciliation with God worketh and hath his efficacie continually For this grace extends it self throughout the whole kingdom of Christ which S. Paul also doth sufficiently shew 2. Our citie of refuge is the remission of sins in Christs blood Cor. 5. And indeed this is the citie of our refuge vnto which if wee flee not by faith it is vnpossible but wee shall be plunged into continuall desperation For all of vs are fast locked vnder condemnation and can no otherwise be loosed but by running to the mercie of God whereby we are absolued And they shall be my people This is the fruite of the couenant to wit that God takes vs for his people and testifies that he will be the protector of our saluation For this manner of speech and I will be their God imports so much For he is not the God of the dead neither receiues he vs vnder his safegard but to make vs partakers of his righteousnes and of life Psal 33.12 Psal 144.15 for Dauid crieth excellently in the Psalmes Blessed are the people who haue the Lord for their God Now wee neede not doubt but this doctrine belongs euen to vs also For although the Israelites occupied the first place and were the right and lawfull heires of the couenant yet their prerogatiue hinders not vs to haue our portion in it So that the wider and larger the kingdome of Christ spreads so far hath this couenant of saluation his efficacie But some may aske whether there were no certaintie nor efficacie of the promise vnder the law Question that is whether the ancient Fathers were depriued of the grace of the holy Ghost and whether they tasted not of Gods fatherly kindnes in the remission of their sinnes For it well appeares that they serued God in sinceritie of heart and in purity of conscience and that they walked in his commandements which surely they could not haue done vnlesse the Spirit of God had taught them inwardly It also appeares that as oft as they thought vpon their sinnes they were comforted and sustained by the hope and confidence which they had in the free remission of them Obiection But may some say it seemes that the Apostle excludes them from hauing part in any of these benefits in putting ouer the prophecie of Ieremy to the comming of Christ I answere Answere he simply denies not that God wrote his law in the hearts of those which were his euen vnder the law or that hee did not pardon them their sinnes but hee speakes by a comparison from the greater to the lesse Therfore for as much as the heauenly Father hath more abundantly manifested his power vnder the kingdome of Christ and hath shed abroad his mercie and grace vpon men this his so exceeding liberalitie is the cause that the little portion of grace in comparison which was shewed to the Fathers vnder the law comes not into account Wee see also how darke and intricate the promises then were so as they onely gaue them some darke glimpse of light much like the light of the Moone and starres in comparison of that light of the Gospell which now shewes it selfe with a surpassing cleerenes Obiection If it bee obiected that the faith and obedience of Abraham was so excellent that the like is not to be found at this day in all the world I answer Answere that the question is not here of mens persons but of the order and dispensation of gouerning the Church Moreouer that whatsoeuer spirituall gifts the Fathers had was as a thing accidentall to their time It is not from the purpose then that the Apostle comparing the Law and the Gospell together takes that from the Law which is proper to the Gospell and yet this hinders not that God should not make the old fathers partakers of the new couenant This is the true solution Sanctuarie The third the inmost Sanctuarie which was called by way of excellencie the most holy place or the holie of holies For the first Sanctuarie which ioyned to the court of the people he saith there was the candlestick and the table whereupon the shew bread was set But he calles this place in the plurall number the holy places There was then that secret place which was called the holiest of all Vers 3 which was further oft the people and euen farre off from the Priests also who were in the first Tabernacle to performe the seruices thereof For although the first Sanctuary was close and separate from the court of the people by reason of the vaile which was put betweene them yet was there a second vaile betweene the Priests and that which was called the most holie
place The Apostle saith that therein was the Golden censor or rather Ver. 4 the altar of incense or perfume for I had rather take the Greeke word so Then the Arke of the couenant ouerlaid with gold the two Cherubims the golden pot filled with Manna Aarons Rod and the two Tables Hitherto the Apostle followeth the description of the Tabernacle Now where he saith that the pot into which Moses had put the Manna and that Aarons rodde which budded was in the Arke with the two Tables this may seeme to contradict the holy historie Obiection which recites no more to be in the Arke but the two Tables 1. King 8.9 But it is easie to reconcile these two places together Answere God had commaunded that the pot and Aarons rod should be put before the Testimonie wherefore it is probable that they were enclosed in the Arke with the two Tables but when the Temple was builded euery one of these things was placed by order And indeede the holy historie recites this as a new thing to wit that there was nothing in the Arke but the two Tables Of which things wee will not now speake particularly Vers 5 Because nothing can satisfie curious heads the Apostle cuts off occasion of falling into those subtilties which fitted not with the matter in hand least by too large a recitall of these things he should breake off the chiefe matter in question Therefore if there be any who laying aside this admonition of the Apostle shall herein curiously stay himselfe such a one shall doe it without ground I confesse indeede that it may so fall out for some respect that this long repetition may haue place but for the present it is better to bethinke vs of the matter which hee handleth Now to descant beyond measure as some doe is not onely vnprofitable but also dangerous Some things there are here which are not obscure which also are fit for the edification of our faith but we had need to vse discretion in our choise therein and to keepe a modest and sober course to the end we desire not to know more than that which it hath pleased the Lord to reueale vnto vs. 6 Now when these things were thus ordained the Priests went alwaies into the first Tabernacle and accomplished the seruice 7 But into the second went the high Priest alone once euery yeere not without blood which he offered for himselfe and for the ignorances of the people 8 Whereby the holy Ghost this signified that the way into the holiest of all was not yet opened while as yet the first Tabernacle was standing 9 Which was a figure for that present time wherein were offered gifts and sacrifices that could not make holy concerning the conscience him that did the seruice 10 Which only stood in meates and drinks and diuers washings and carnall rites which were inioyned vntill the time of reformation 11 But Christ being come an high Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is not of this building 12 Neither by the blood of goates and calues but by his owne blood entred he in once vnto the holy place and obtained eternall redemption for vs. NOw these things thus ordained c. Verse 6 Omitting all other matters he vndertakes to deale with that wherein was most difficultie He saith that the Priests which performed the seruices about the sacrifices were alwaies accustomed to enter into the first Tabernacle but the high Priest entred only once euery yeere with a solemne sacrifice into the holiest place of all And of this he gathereth that whilest this Tabernacle of the law was standing the Sanctuarie was yet closed vp and the way was no otherwise opened into the kingdome of God but by the ouerthrowing of this first Tabernacle We see then how that euen the figure of the olde tabernacle did admonish the Iewes that they were to aspire further Those then who wittingly doe shut vp the passage by retaining the shadowes of the law still doe very foolishly Therefore to this purpose in the 8. verse he takes the first Tabernacle in another sense than heretofore For in the sixt verse it signified the common Sanctuarie but here it signifies the whole bodie of the Tabernacle For it is set as opposite to the Sanctuarie of Christ whereof hee will speake by and by He saith that the taking downe thereof was to our great profit because that by the ruine of it accesse is giuen vs to come the more familiarly to God For himselfe Vers 7 Although the word SAGAG among the Hebrues signifies to erre and that from thence they deriue this this word Sagaga which properly signifies error yet notwithstanding it is taken generally for all kinde of sinne For indeede we neuer sinne but wee are deceiued by the intisements of Sathan True it is that the Apostle meanes not a simple ignorance as they call it but vnder this word he also comprehends voluntarie sinnes But as I haue said there is neuer any sinne committed without error or ignorance For although a man doe sinne wittingly and willingly yet notwithstanding he must be blinded by his lust so as he is vnable to iudge rightly euen forgetting himselfe and God likewise For men neuer runne vpon their owne ruine willingly vnles being first inwrapped by the fallacies and bewithchings of Satan they erre from a right iudgement Which was a similitude Verse 9 The Greeke word in mine opinion signifies as much as if hee had said A second paterne made according to the first For his meaning is that this Tabernacle was a second portraiture answerable to the former For the picture of a man ought so to be compared with the man himselfe that when wee see the picture our mindes may by and by conceiue the personage of him that is represented thereby Moreouer he saith that it was a signe for the present time to wit whilest the outward obseruation stood in force to the end hee might restraine the continuance and vse thereof to the time of the Law For it agreeth with that which he addes immediatly to wit that all the ceremonies were ordained till the time of reformation Neither is the verbe of the present tence which he vseth repugnant hereunto when he saith in the which sacrifices are offered For in that he hath to doe with the Iewes he speakes by way of yeelding or granting as if he were of the number of them that offered sacrifices As concerning these words gifts and sacrifices there is the same difference that is betweene the generall and the speciall Sanctifie as touching the conscience That is to say which doe not pearce vnto the soule to giue true sanctification vnto it In stead of the word to sanctifie others translate to consummate or finish which I reiect not notwithstanding me thinkes to sanctifie seemes more fitting to the scope of the text Now to the end the readers may the better vnderstand what the Apostles meaning is
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