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
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
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
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
we must note the Antithesis that is betweene the flesh and the conscience He saith that those who offered sacrifices vnder the Law could not be washed by them spiritually or inwardly within the conscience His reason is added because al the ceremonies were carnall What leaues he now more vnto them Vers 10 Some indeed doe commonly vnderstand this as if the Apostle should say that this washing was a profitable schoolmaster among men seruing them for honestie but those which are of this opinion do not weigh the promises which are added hereunto as they deserue And therefore it is a fancie which ought vtterly to be reiected Also they doe ill expound the Iustifications of the flesh saying that they are so called because they onely purge or sanctifie the bodie seeing the Apostle thereby meanes that these earthly figures reach not vnto the soule For although such figures were true testimonies of perfect holinesse yet had they not this holinesse in them neither could they giue it vnto men For it was needfull that the faithfull should bee brought to Christ by such helpes to the end they might seeke that in him which was wanting in the figures Question If it bee demaunded wherefore the Apostle speakes so meanly and as it were in contempt of the Sacraments ordained of God in thus lessening of their vertue Answere I answere he doth it because he separates them from Christ for we know that when we esteeme them by themselues they are but weake elements of the world as S. Paul calles them Gal. 4.9 Whereas he saith vntill the time of reformation he alludes to the prophecie of Ierem. 31.37 for the new couenant succeeded the old as a reformation of it He doth purposely name meates and drinkes and such other things which were of no great importance because men might the more certainly iudge by these small and light obseruations how farre off the Law was from the perfection of the Gospell But Christ being come an high Priest Vers 11 c. Now he brings foorth the truth of the things which were vnder the law to the end that turning away their eyes from the figures they might looke vnto Christ in whom the substance was to bee found For he which beleeues that all that which was then shadowed out was truly manifested in Christ will no longer entangle his minde about shadowes but will embrace the truth and the very bodie it selfe Now we must diligently note the parts wherein he compares Christ with the high Priest who was in old time vnder the Law He said that the high Priest onely entred euery yeere once into the Sanctuarie with blood for the purgation of sinnes Christ hath this in common with him that he onely is put into the dignitie and office of the high Priest But yet there is a difference that Christ is come vpon this and hath brought with him eternall benefits which causeth that his Priesthood is perpetuall Secondly the ancient Priest ours who is Christ had this in common that both of them entred into the Holiest of all by the Sanctuarie but in this they differ that Christ onely is entred into heauen by the temple of his bodie Whereas the most holy place was open to the high Priest onely once a yeere to make the purgation of sinnes this did alreadie somewhat darkly represent the onely oblation of Christ This once then is common to them both but to the earthly Priest it was yeerely and to the heauenly Priest eternally vntil the consummation of the world The offring of blood is coÌ„mon to theÌ„ both but there is great difference in the blood because Christ offred not vp the blood of beasts but his owne blood Satisfaction was common to them both but the satisfaction of the law was reiterated euery yeere because it was without efficacie contrariwise the satisfaction made by Christ hath his efficacie alwaies and is the cause of eternall saluation Thus there is scarcely a word which hath not his weight Whereas others haue turned it Christ an high Priest present c. do not rightly expresse the Apostles meaning For he signifies that the Leuiticall Priests hauing performed their office vnto the time appointed for them Christ was put into their place as wee haue seene chap. 7. By this clause of good things to come are signified eternall good things For as in this place the time to come is opposed to the time present so also are the good things to come to those present The summe is that wee are brought into the kingdome of heauen by the Priesthood of Christ and are in such wise made partakers of spirituall righteousnesse and of eternall life that it is vnlawfull for vs to desire any better things Christ therfore hath wherewithall for to hold vs and satisfie vs in himselfe By a greater and more perfect Tabernacle c. Although some expound this place dâ—â—ers waies yet I doubt not but the Apostle vnderstands it of the bodie of Christ For as the Leuiticall Priests in former time entred into the most holy place by the commoÌ„ Sanctuarie so Christ is entred into the heauenly glorie by his bodie because ordained to bring men to Christ the eternall saluation of the soule onely depending on him so the sacrifices were true testimonies of this saluation What meanes the Apostle then when hee mentioneth the purification of the flesh Surely he speakes of the figuratiue or sacramentall purgation in this sense If the blood of beasts were a true witnes of purgation The blood of beasts purified sacramentally but Christs blood doth it really so as it sanctified and did purifie sacramentally how much more shall Christ himselfe who is the truth I say not beare witnes of purgation by outward ceremonie but shall indeede giue it to the consciences And therefore it is an argument from the signes to the thing signified because the effect of the thing farre excelleth the truth of the signes Who by the eternall Spirit Ver. 14 c. Now he shewes very plainly from whence the death of Christ takes his dignitie to wit from the vertue of the Spirit and not from the outward act For Christ indeed suffered as hee was man but this his death is healthfull for vs by reason of the efficacie which came from the Spirit For the sacrifice of our eternall purgation was more than a humane worke And for this cause he calleth the eternall Spirit to the end wee might know that the reconciliation which he made was eternall When hee saith without spot although he alludes to the sacrifices of the law where the beasts that were sacrificed ought to bee free from imperfection or fault yet notwithstanding his meaning is that Christ onely is the proper and lawfull sacrifice to appease God For some fault might alwaies be found in the others And for that cause he said before that the couenant of the law was not so perfect but some fault was to be found therewith Christs sacrifice absolutely perfect in
al points But this perfection which is in Christ hath nothing in it which is not full in all points By dead workes he vnderstands those works which beget death or which are fruites of death For euen as the life of the soule consists in the coniunction that wee haue with God so those who are estranged from him by sinne are very rightly esteemed dead Now wee are to note the end of this purgation to wit that we should serue the liuing God For although we be washed by Christ Nothing vve doe is acceptable in Gods sight till we be purged by the blood of Christ yet it is not that wee should by and by goe wallow our selues afresh in our dung but that our puritie might serue to the glorie of God Moreouer the Apostle hereby teacheth vs that nothing proceedeth from vs which can be acceptable vnto God till we be purged by the blood of Christ For seeing wee are all of vs enemies of God before wee be reconciled he must in his iustice hate all our workes The beginning therefore of the true and lawfull seruice of God is reconciliation Furthermore seeing there is no work of ours so pure and cleane without spot that of it selfe can bee acceptable and well pleasing vnto God therefore it is necessarie that the blood of Christ should come betweene to wash away all the spots that are in them Thus wee must note the seemly antithesis which he makes betweene the liuing God and dead workes And therefore he is the Mediatour of the new Testament Ver. 15 c. He concludes that we are not now to looke for any other Priest because Christ fully and absolutely performes this office vnder the new Testament For he attributes not this honour of the Mediatourship to Christ to the end that others should ioyne with him in that office but hee contends and with forcible arguments maintaines that all others were deposed when the office was once giuen to Christ But to confirme this more fully he also recites how Christ obtained this office of a Mediatour to wit through death which was for the transgression If this be found in Christ alone and is not to be found in any other it followes that he is the true and onely Mediatour He also toucheth the vertue efficacie of his death when he saith that the price was paid for sinnes which could not be purged by the blood of beasts vnder the former Testament By which words hee would haue the Iewes to passe from the law to Iesus Christ For if the weaknes of the law is so great that all the remedies which it giueth to wash away sinnes doe not accomplish that which they signifie what is hee that would rest himselfe in them as in a sure hauen This onely point I say ought to be a sufficient spurre vnto them to desire a reformation of the law because whilest they rest still in that it cannot be auoided but they must fal into a perpetual anxietie of conscience They must needs be in perpetuall anguish of conscience that rest only in the doâ—trine of the lavv Contrariwise when we are once come to Christ nothing remaines that may torment vs because in him we finde and obtaine ful and perfect redemption Thus then by these words hee shewes the weaknes of the law to the end the Iewes should no longer rest in it and withall teacheth them to keepe themselues close to Christ because in him is to bee found whatsoeuer can bee desired to quiet their consciences Question Now if any aske whether the sinnes of the Fathers were pardoned or no vnder the law that solution which I gaue erewhile must be held to wit that they were pardoned Answere but alwaies by the meanes of Christ It followes then that they were stil held vnder the bondage of condemnation notwithstanding all the outward purgations the law could affoord them For this cause S. Paul saith that the law was an ordinance that was against vs. For when the sinner presented himselfe and did publikely confesse that hee was indebted to God and in offring of an innocent beast did acknowledge himselfe worthie of eternall death what gained he by his sacrifice vnlesse wee might peraduenture say that he sealed to his owne death by this obligation In a word they had no better meanes to assure them of the remission of their sinnes than in looking vnto Christ Now if the only beholding of Christ did wash away their sinnes they could neuer be deliuered from them if they should still haue rested in the law True it is that Dauid saith Psal 32.1 Blessed is the man to whom the Lord imputeth not sinne but to attaine the ioyfull tidings of this blessednes it was necessarie for him to turne his eyes from the law and to fasten them vpon Christ For he shall neuer be deliuered from condemnation that abideth in the law They which were called receiued the promise c. The couenant which God hath made with vs tends to this end that wee being adopted of him for his children are at the last made inheritors of eternall life The Apostle shewes that we obtaine so great a benefit by the meanes of Christ from whence it appeares that the accomplishment of this his couenant is in him As touching the promise of the eternall inheritance he takes it for the heritage promised as if he should haue said The promise of eternall life hath no otherwise had his effect towards vs for our enioying of it but by the death of Christ It is very sure that life was promised in old time to the Fathers and the same which is now at this day was from the beginning the heritage of the children of God but wee enter not into the possession of it vnlesse the blood of Christ doe goe before He makes expresse mention of those which are called to the end hee might moue the Iewes with the greater care who were partakers of this vocation For it is a speciall fauour of God when the knowledge of Christ is giuen vs and therefore so much the more ought wee to take heede that in despising so inestimable a treasure our spirits doe not wander elsewhere Some take this word called here for elected but vnfitly as I thinke For the Apostle teacheth here the very same thing that S. Paul doth Rom. 3.25 to wit that righteousnes and saluation was obtained for vs by the blood of Christ but we receiue it by faith For where a Testament is c. Ver. 16 Were there but this one place yet were it sufficient to shew that this Epistle was not written in Hebrue for Berith in the Hebrue tongue signifies Couenant and not Testament But because the Greeke word Diathece hath these two significations to wit of the Couenant and of the Testament for this cause the Apostle alluding to the second signification affirmeth that the promises could not otherwise bee of any weight or stabilitie vnlesse they had been sealed by the death of Christ
Which 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