suffered himselfe to be blessed of him and secondly in that he offered him tithes as vnto him who did represent the person of God And without all contradiction c. Vers 7 In the first place we are to learne what this blessing here fignifies It is a solemne praier by which he that is placed in any excellent degree of honour and publike office doth recommend persons and those that are committed vnto his gouernment particularly vnto God There is also another kinde of blessing which is when we pray one for another a thing common among all the faithfull But this blessing whereof the Apostle here makes mention is a signe of a farre greater power and authoritie Thus Isaack blessed his sonne Iacob and Iacob blessed Ephraim and Manasses the sonnes of Ioseph Gen. 27.27 Gen. 48.15 For this was not a mutuall acte wherein the sonne may doe as much for the father but to the ende this blessing might be duely and lawfully performed it was required that he which did it should be a superiour should be in authoritie also aboue him whom hee blessed Which is the better vnderstood by the 6. of Nūbers 27. where commandement beeing giuen to the Priests to blesse the people the promise is by and by added to wit that those whom they blessed should be blessed of God The blessing I say which the Priests pronounced was confirmed and ratified with such authoritie that it was not so much the authoritie of men as the authoritie of God For euen as in offering of sacrifices the Priest did represent the person of Christ so also in blessing of the people he was but the minister and imbassadour of the high God In this sense also is that blessing to be taken whereof mention is made Luk. 24.50 where Christ after he had lead his Apostles out of Bethania lifted vp his hands on high and blessed them No doubt he tooke this gesture of lifting vp the hands from the high Priests to the ende he might shewe himselfe to be he by whom God the Father blesseth vs. This blessing also is mentioned Psal 116.17 and 118.1 Now let vs apply this sentence to that which he handleth Seeing the blessing of the Priest is a worke of God so it is also a witnesse of preheminencie and of the excellent honour which God imparted vnto him Melchisedec then tooke vnto himselfe the highest degree in that he blessed Abraham For he did it not at randon but according to the right and authoritie of his Priestly function it followes then that he is Abrahams superiour And yet with Abraham did God contract the couenant of saluation To conclude then euen this man although he were the most excellent of all others yet he had one more excellent than he aboue him to wit Melchisedec Of whome it is witnessed that he liueth Ver. 8 As I haue alreadie said he takes it as a proofe that Melchisedec liueth because no mention is made of his death True it is this hath no place in others but there is great reason why it should haue place in Melchisedec because he is the image and figure of Christ for in as much as the question is here of the spirituall kingdome of Christ and of his Priesthood humane coniectures ought to haue no place neither is it lawfull to knowe any more than that which the scriptures doe set before vs. Yet we are not to gather from hence that this man who met Abraham should be yet liuing as some haue foolishly imagined For this is to be referred to the qualitie of the person which Melchisedec sustained to wit in that he represented the person of the sonne of God Moreouer the Apostle mindes to shew by these words that the dignitie of Melchisedecks Priesthood is perpetuall whereas the Priesthood of the Leuites was but for a time For thus he frames his argument Those to whom the law assignes tithes to be paid are mortall men in which is shewed that the right of that Priesthood was once to be abolished in regard they ended their liues But the scripture makes no mention at all of the death of Melchisedec when it speakes of the tithes that were paid vnto him thus then he limits not the right of his Priesthood within any cōpasse of time but rather closely shews that it endures for euer Now this he addes to the end it might not seeme that the law which immediatly followed did derogate any thing from the first as the custome in other things is For otherwise some might haue replied that this right of Priesthood which Melchisedec enioyed is now abolished because God gaue another law by Moses by which he transported it ouer to the Leuites But the Apostle preuents this reply when he saith that the tithes were payd to the Leuites for a time because they liued not alwaies but that Melchisedec kept the right for euer which God had once giuen him because he was immortall And to say as the thing is c. He proceedes on further Vers 9 saying that Leui himselfe who was then in the loynes of Abraham was not exempt from this subiection because Abraham in paying of tithes did subiect both himselfe and his posteritie also to the Priesthood of Melchisedec But an obiection may bee thus framed to the contrarie Obiection that by the like reason Iudah also of whose seede Christ was begotten paid tithes But this difficultie will be easily remoued Answer when wee shall consider two things which amongst Christians ought to be out of question For Christ is not simply reputed among the children of Abraham as one amongst the rest but by a speciall priuiledge is exempt from the common order And that is it which himselfe saith Mat. 22.42 If he be the sonne of Dauid how then doth Dauid call him Lord Wee see now that this argument from Leui to Christ holds not Moreouer seeing Melchisedec is the figure of Christ what reason is there that he should be set to fight as you would say against him For this common principle is to bee held That which is placed beneath doth not oppose it selfe against the principall to which it is referred Wherfore seeing the figure is lesse than the truth it cannot neither ought it to bee opposite against it For this combat ought to haue place among things of equalitie Now the Apostle hath fully shewed by these fiue members what comparison there is betweene Christ and Melchisedec And hereby is refuted the brainsicke speculation of those who seeke the principall similitude in the offering of Bread and Wine We see that the Apostle examines all things here very carefully and curiously as it were one after another Name place perpetuitie tithes and the right of blessing He obserues the name of the man the place of his kingdome the perpetuitie of his life the right of tithes and the right of blessing Surely these things were of lesse importance than the oblation Shall wee say that the Spirit of God had forgotten himselfe so
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
he hath no neede to sacrifice for himselfe Christs sacrifice absolutely perfect because he is not tainted with any spot of sin his sacrifice was such that the only offering of it is sufficient to the ende of the world for he offered himselfe For the law maketh men high Priests Vers 28 He gathers by the vices of men how weake the Priesthood was as if he should say seeing the law ordaines not true Priests indeed it must needs follow of necessitie that this defect must be amended by somewhat else Now it is corrected by the word of the oath For Christ is not ordained as a common man but as he is the sonne of God not subiect to any infirmitie but decked and adorned with an high and soueraigne perfection He addes further that the oath is after the law to shewe that God not contenting himselfe with the Priesthood of the law was minded to ordaine and establish something that should be better For in the ordinances and statutes of God that which comes after turnes the things that were before into a better estate or els abolisheth vtterly those things which had a place onely for a time CHAP. VIII 1 Now of the things which we haue spoken this is the summe that we haue such an high Priest that sitteth at the right hand of the throne of maiestie in heauens 2 And is a minister of the Sanctuarie and of the true Tabernacle which the Lord pitcht and not man 3 For euery high Priest is ordained to offer both gifts and sacrifices wherefore it was of necessitie that this man should haue somewhat also to offer 4 For he were not a Priest if he were on the earth seeing there are Priests that according to the law offer gifts 5 Who serue vnto the patterne and shadow of heauenly things as Moses was warned by God when he was about to finish the Tabernacle See said he that thou make all things according to the patterne shewed thee in the Mount 6 But now our high Priest hath obtained a more excellent office in as much as he is the Mediator of a better Testament which is established vpon better promises NOw the summe of that we haue spoken c To the ende the readers might know what the matter is which he now handleth he shewes it is his intent to proue that the Priesthood of Christ is spirituall by which the Priesthood of the law was abolished True it is that he alwaies holds on his purpose but because he contends with diuers arguments he interlaced this admonition that hee might alwaies keepe the readers attentiue to the ende and scope of his speech He hath heretofore prooued Christ to be the high Priest now he striues to prooue further that his Priesthood is heauenly wherby it follows that by his comming that which Moses instituted vnder the law is abolished in regard it was earthly Now because Christ suffered in the basenesse of the flesh and by taking vpon himselfe the forme of a seruant made himselfe of no reputation in the world Philip. 2.7 The Apostle sends vs to his ascension by which not only the shame of the crosse was swallowed vp but also that base and abiect condition which he had by cloathing himselfe with our flesh For we must esteeme of the dignitie of Christ his Priesthood by the vertue of the holy Spirit which was manifested in his resurrection and ascension Thus then stands his argument Seeing Christ is ascended to the right hand of God to raigne triumphantly in heauen he is not a minister of the earthly sanctuarie but of the heauenly As touching this word of holy things or of the sanctuary the Apostle expounds himselfe when he addes of the true Tabernacle But some may aske here Obiection whether it was a false Tabernacle which Moses built or made at randon For in these wordes there is a close opposition I answer that this trueth whereof he speaks is not opposite to a lie but to the figures onely as also when it is said Ioh. 1.17 The law was giuen by Moses but grace and truth came by Iesus Christ Answer This auncient Tabernacle then was no vaine inuention of man but the image of the heauenly Tabernacle Notwithstanding because there is difference betweene the shadow and the bodie also between the signification and the thing speakes of the death of Christ he respects not the outward act so much as the spiritual fruite that came thereof He suffered death after the common manner of men Two things to be considered in Christs death but in that he blotted out sins as a Priest this was by a diuine power The shedding of his blood was a thing outward but the purgation it wrought and yet worketh is a thing inward and spirituall In a word hee died on earth but the power and efficacie of his death reached to heauen As touching that which followeth some turne it thus Of the number of those which offer gifts according to the law c. But the words of the Apostle haue another signification therefore I had rather resolue it thus Whilst there are or seeing there are Priests For his meaning is to prooue one of the two either that Christ is not a Priest if so be the Priesthood of the law remaine because it is without sacrifice or rather that the sacrifices of the law doe take an end as soone as Christ shewes himselfe But the first member is absurd because it is not lawfull to spoyle Christ of his Priesthood It remaines then that we confesse the order of the Leuiticall Priesthood to be now abolished Who serue vnto the paterne c. I take this word to serue in this place Ver. 5 for the performance of the diuine seruice and therefore this word vnto must be vnderstood in the Greeke text or els some other word like vnto it which also we haue put to wit in the. Truly this sense agrees better than as others turne it Which serue to the paterne and shadow of heauenly things and the construction of the Greeke text doth easily beare this sense To be short he teacheth that the true seruice of God consists not in the legall ceremonies and therefore when as the Leuiticall Priests executed their office they had onely a shadow and an inferiour pourtraiture which is farre beneath the true and naturall paterne For indeede the Greeke word which we translate paterne or samplar signifies so much So that he preuents an obiection which might be made to the contrarie For he shewes that the seruice of God after the custom of the fathers was not vnprofitable because it had an higher significatiō to wit heauenly As it was answered to Moses when he was to finish the Tabernacle This place is in Exod. 20.40 And the Apostle alleageth it to proue that the seruice of the law was but as a picture to shadow forth that which was spirituall in Christ God commands that all the parts of the Tabernacle should be answerable to the
shoulders and twelue precious stones vpon his breast for a remembrance of all the people But now it is farre otherwise For wee haue entrance into heauen not by figure onely but in very truth by the meanes of Christ because he hath made vs royall Priests 1. Pet. 2.9 He saith by the blood of Iesus because that when the high Priest entred euery yeere the doore of the Sanctuarie was to a fained and a double heart In this word assurance he shewes what the nature of faith is and withall admonisheth vs that the grace of Christ cannot be receiued but of those which bring with them an assured and certaine perswasion He calles it the clensing of the heart from an euill conscience either when we are accounted pure before God Vers 23 hauing obtained remission of sinnes or when the heart purged from euill affections pricketh vs no more forward with the prouocations of the flesh For mine owne part I am content vnder this word to comprehend both the one and the other That which followes of the body washed with pure water many take it for Baptisme but it seemes more probable to me that the Apostle alludes to the auncient ceremonies of the law so as by this word water he signifies the holy spirit as Ezech. 36.25 speakes saying I will poure cleane water vpon you c. Now the summe of the whole matter is this that we are partakers of Christ if beeing sanctified in bodie and in soule we come to him besides that this sanctification is an assured faith a pure conscience and a cleannesse both of bodie and soule which proceedeth from the holy Ghost and is accomplished by him and not a sanctification which consists in an outward pompe of ceremonies To the same purpose S. Paul exhorts the faithfull to purge themselues from all filthinesse of the flesh and spirit seeing God hath adopted them for his children 2. Cor. 7.1 Let vs keepe the profession c. Because he here exhorts the Iewes to perseuerance As hope springs out of saith so doth â—t also nourish the same he calles it hope rather than faith For euen as hope springs out of faith so also it nourisheth faith and maintaines it vnto the end Furthermore he requires confession because it is no true faith if it shew not it selfe forth before men And it seemes he doth priuily reprooue the dissimulation of those who to get fauour of their nation were too scrupulous in the obseruation of the ceremonies of the law He would not haue them to beleeue with the heart alone then but also to shewe by effects in what honor and estimation they had Christ Further we are diligently to note the reason which he by and by addeth to wit that god who hath promised is faithfull For first of all by this wee are taught that the stay of our faith rests vpon this foundation That God is faithfull Now this truth consists in the promise For before we beleeue it is required that Gods voice goe before Secondly we are taught that euery voice or word of God is not sitte to beget faith in vs for faith findes no footing nor rest but in the promise onely The promise of God the onely obiect of faith And from this place we gather also that there is a relation and mutuall correspondencie betweene the faith of men and the promises of God for if God promise not who can beleeue 24 And let vs consider one another to prouoke vnto loue and to good workes 25 Not forsaking the fellowship that wee haue among our selues as the manner of some is but let vs exhort one another and that so much the more because yee see the day draweth neere 26 For if we sinne willingly after that we haue receiued and acknowledged the truth there remaineth no more sacrifice for sinnes 27 But a fearefull looking for of iudgement and violent fire which shall deuoure the aduersaries And let vs consider one another Vers 24 I doubt not but he speaks particularly to the Iewes and specially directs this his exhortation to them We know well how great the arrogancie and pride of this nation was For in regard they were of the stock and linage of Abraham they so gloried therein as if they onely were receiued into the couenant of eternal life and therefore reiected all others And thus beeing puffed vp with such a prerogatiue and despising all people in regard of themselues they onely would haue the estimation to be the Church of God and which more is they proudly attributed vnto themselues the title of the Church as being onely proper vnto them Now to correct this their pride the Apostles were constrained to take so much the more pains And in mine opinion the Apostles drift here is that the Iewes should not bee displeased to see the Gentiles made partakers with them and to bee vnited with them into the same bodie of the Church Now in the first place he saith Let vs consider one another for theÌ„ God gathered his Church both of Iewes and Gentiles amongst whom in former time there had been alwaies great discord so as this societie was as if one would haue made fire and water to haue agreed together And therefore the Iewes withdrew and separated themselues thinking it an vnreasonable thing that the Gentiles shuld be compared with theÌ„ Against this peruerse prouocation of enuie which pricked them forward the Apostle sets a contrarie prouocation to wit of loue for the Greeke word which he vseth signifies an earnestnes of contention To the end then that the Iewes who were inflamed with enuie should not enter into combat against the Gentiles he exhorts them to an holy emulation to wit that they should stirre vp and prouoke one another to loue That which by by after followeth confirmes this exposition Not forsaking saith hee the fellowship or our assembling The composition of the Greeke word is to be noted which signifies not simply an assemblie or a congregation but a congregation augmented with new encreasings The wall being then broken downe God assembled those together which had bin strangers from the Church to knit them vnto his children Ephes 2.14 Thus the Gentiles were a new and vnwonted encreasing of the Church The Iewes tooke this as a great dishonour to them so as many among them reuolted from the Church thinking they had sufficient occasion so to doe because of such a mingling of the Gentiles with them For they could not easily bee perswaded that they ought to lose their prerogatiue Why so they thought that the right of adoption belonged to them properly and particularly The Apostle then admonisheth them that they should not bee stirred vp to forsake the Church because of this equalitie and to the end they might not thinke that he admonisheth them without cause he giues them to wit that it is a common vice whereof they were guiltie We now vnderstand what the Apostles meaning is and what necessitie there was that constrained him
repentance did profit him nothing or that he got nothing by it although he sought that blessing with teares which through his own default he had lost Now in as much as he doth here denounce such a danger to hang ouer the heads of all the contemners of Gods grace Question it may therevpon be demaunded a man hauing receiued the grace of God and afterward contemne it preferring the world before his kingdome whether there be no more hope of pardon for such a one I answer Answere pardon is not precisely denied to such but they are to be admonished to take heede the like also befall not them And in very trueth wee may see many examples euery day of Gods seueritie in this behalfe whereby he takes vengeance vpon the mockeries and scoffs of prophane men For howsoeuer they promise themselues the next day to amend in oftentimes he preueÌ„ts their hopes in taking them suddainly out of this world by new and vnexpected kinds of death and whilest they esteeme all that which they heare of Gods iudgements to be but as a fable he pursues them so as they are constrained to feele him their iudge and whilest they would faine lulle their consciences asleepe they are suddenly abashed by feeling horrible torments and is it not a iust punishment of their blockishnes Now howsoeuer this happeÌ„s not to all yet not withstaÌ„ding because there is danger that it may befall some therefore the Apostle for good cause admonisheth all in generall to beware Others aske another question here to wit Question if any sinner that repents bee profited nothing at all thereby For it seemes he meant to say so when he teacheth that repentance did Esau no good I answer Answere that repentance is not here taken for a true and sound conuersion vnto God but onely for that feare wherewith God wounds the wicked after they haue along time sported themselues in their malice Now we are not to maruell if it be said that this feare is vnprofitable because they come not to amendment of life by it neither doe they come to the hatred of their sinnes but are onely tormented with the punishments they indure And as much may be said of his teares As oft as the sinner groaneth the Lord is ready to pardon and a man shall neuer seeke mercie at Gods hands in vaine because the the burning fire the whirelewinde and of the tempest with such other things For these miracles and signes which God shewed to giue authority to his law to cause it to be receued with reuerence if we conâ—â—ser theÌ„ in theÌ„selues they are indeed magnificent heauenly but when we come to the kingdome of Christ the things which God sets before vs therein surpasseth all heauens And thus it comes to passe that all the dignitie of the law beginnes to waxe in a manner earthly For in this manner Mount Sinai might be touched with hands but the mountaine of Sion cannot bee apprehended but by the spirit All those things which are recited in the 19. of Exodus were visible figures but those which we haue in the kingdome of Christ are hidden from the sense of the flesh If any shall obiect Obiection that the signification of all these things was spirituall and that there are yet at this day externall exercises of godlinesse by which we are raised vp to heauen I answer Answere that the Apostle speakes by comparison from the lesse to the greater Now when wee come once to conferre the law with the Gospel no man doubts but that which is spirituall in the Gospel carrieth his waight in this behalfe and contrariwise that the earthly signes in the law were more apparant and surmounted the rest in number So that they which heard it Verse 19 c. This is the second member wherein he shewes that the law was farre vnlike the gospel because when that came to be published all was full of feare and diuers astonishments For whatsoeuer we read of these things in the 19. of Exodus tended to cause the people to know that God ascended vp into his iudgement seate to shew himselfe a seuere iudge If it happened that an innocent beast did approach too neere hee commanded it should be thrust through with a dart Vers 20 how much greater punishmeÌ„t then was prepared for sinners who felt themselues guiltie yea and knew that the law made their inditement and gaue sentence of eternall death against them But the gospel containes nothing but sweetnes and amiable things prouided that we receiue it by faith And if any desire further satisfaction in this matter let him haue recourse to the Comment vpon the third chapter of the 2. Cor. Now in that he saith the people required it might be spoken no more vnto theÌ„ it ought not so to be taken as if the people had been vnwilling to heare the words of God but they instantly intreated that they might not bee constrained to heare God speake any more in his own person For the person of Moses comming betweene did somewhat asswage the astonishment Notwithstanding there is yet a point which troubleth the expositors that is that the Apostle attributes these words to Moses I feare and quake Vers 21 which words we reade not that Moses spake But it will be no hard matter to giue a solution to this if we consider that Moses spake this in the name of the people as if he had been their interpreter to God It was a common complaint then of all the people but Moses is brought in speaking of it who was as you would say the common mouth of them all But ye are come to the mount Sion c. Vers 22 He alludes to the prophecies by which God promised in times past that the Gospell should come foorth of Sion Isai 2. and such other places Hee compares mount Sion then with mount Sinai and afterward the heauenly Hierusalem which hee calles heauenly of purpose to the end the Iewes should not rest in that earthly Ierusalem which flourished and was in great estimation vnder the Law For in as much as they were bent with an obstinate affection to remaine still vnder the yoke and bondage of the Law they made it of mount Sion to become mount Sinai as S. Paul saith Gal. 4. By the heauenly Ierusalem then he meanes that which should be built throughout the world as in the Prophet Zachariah the Angell stretcheth the line of it from East to West And to the companie of innumerable Angels Vers 23 His meaning is that wee are made fellowes with the Angels reckoned with the Patriarkes and gathered into heauen among all the blessed Spirits when Christ calles vs to himselfe by the Gospell Now it is an inestimable honour which the heauenly Father doth vs in making vs companions with the further he here shewes what he meant in the former comparison to wit that the contemners of the Gospell shall be sharply punished seeing the ancient people went not vnpunished which despised the
is to be vnderstood of the Law or of the Gospell They which thinke the Apostle speakes of the Law bring these testimonies of S. Paul that it is the ministerie of death 2. Cor. 3.6.7 that it is a killing letter that it brings nothing but wrath and such like But the Apostle in this place also notes diuers other effects For as wee haue said there is a liuely killing of the soule which is done by the Gospell Answere Let vs know then that the Apostle speakes of the whole doctrine of God when he saith it is liuely and mightie in operation To the same purpose S. Paul protests that his preaching was the sweete sauour of life vnto life to the faithfull 2. Cor. 2.16 and of death vnto death in the vnfaithfull so as God neuer speakes in vaine but either he thereby brings his owne to saluation or els thereby casts the wicked headlong into perdition And this is the power of binding and losing which the Lord committed to his Apostles Matth. 18.18 This is the spirituall power whereof Paul glorieth in the 2. Cor. 10 4. And indeede it doth neuer promise vs saluation in Christ but on the contrarie it openly denounceth vengeance to the vnfaithfull who in reiecting of Christ doe plunge themselues ouer head and eares in death Moreouer wee must note that the Apostle speakes of the word of God as it is brought vs by the ministerie of men For these are but railings and pernicious discourses of them who say it is true that the inspired word hath indeed his efficacie but the word which proceedes from the mouthes of men is dead and without effect I confesse the efficacie proceedes not from the tongues of men neither consists it in the bare sound but the efficacie is wholy to be giuen to the Spirit of God and yet notwithstanding al this lets not that the holy Ghost should not manifest his power by the word preached For in regard that God speakes not personally himselfe but by men the Apostle doth so much the more insist vpon this that the word should not be receiued hand ouer head or in contempt because men are the ministers of it Accordingly when S. Paul calles the Gospell the power of God Rom. 1.16 he doth expressely adorne it with this title of preaching the which hee saw to bee a matter of reproch vnto some and of contempt vnto others And where he teacheth in another place that saluation is made ours by the doctrine of faith hee expressely giues it the title of that which is preached Rom. 10.8 Wee see how God alwaies doth precisely commend the doctrine which is administred vnto vs by men to the end hee might hold vs in the reuerence and obedience of it Preaching must not be contemned Now in that the word is called liuely it must be supplied as hauing relation vnto vs which is the better vnderstood by the second epithite for in saying this word is mightie he shewes wherein the life of it consists For the Apostles meaning is to shew what the vse of the word is in regard of vs. Now as touching the similitude of a sword the Scripture vseth it also in other places but the Apostle not content with the simple comparison saith that the word of God is sharper than any sword yea than any two edged sword because in that time they commonlie wore swords which had but one edge And diuideth betweene the soule and the spirit This word soule is often taken for the spirit but when the soule and spirit are ioyned together then the soule comprehends vnder it all the affections and the spirit comprehends the power or facultie of the vnderstanding And thus S. Paul desiring of God that he would conserue the soules 1. Thess 5.23 the spirits and bodies of the Thessalonians pure and blamelesse vnto the comming of Christ desires nothing els but that they may continue pure and chast in minde in will and in all their externall actions Likewise when Isaiah saith With my soule haue I desired thee in the night and with my spirit haue I sought thee in the morning his meaning is that hee was so attent in seeking God that hee applied his whole minde and heart thereunto Isai 26.9 I know others doe expound it otherwise but I hope all that are of sound iudgement will easily agree with me Let vs now returne to the present text The word of God reacheth euen to the diuiding betweene the soule and the spirit that is to say it examines the whole life of man For it pearceth euen to the thoughts of the minde and soundeth the will with all the desires of the same To the same end tends that which is added of the ioynts and marrow for his meaning is that there is nothing so hard or massie in man nor nothing so secret and hidden but the efficacie of this word will reach into it And that is it which S. Paul meanes when he saith that prophecie serueth to reprooue and iudge men euen to the reuealing of the secrets of their hearts 1. Cor. 14.24 Truly howsoeuer it be the office of Christ to discouer bring to light the secret thoughts of the heart yet for the most part he doth this by his Gospell The word then performeth the office of a Iudge because it plucks the spirit of man as out of a labyrinth in which before it lay inwrapped and kept it selfe close and brings it foorth into the Sunne light to the end knowledge and iudgement may passe vpon it For no darknes is so thicke as infidelitie is No darknes like insidelitie nor any blindnes to hypocrisie but the word preached discouers both and hypocrisie blindeth after an horrible fashion The word of God scattereth this darknes casteth off this hypocrisie quite and cleane From thence proceedes that discerning and iudgement whereof the Apostle speaketh for the vices which before were hidden vnder a vaine pretence and appearance of vertue are now perceiued and knowne the deceit being taken away Now although the reprobates remaine for a time hidden in their lurking holes yet notwithstanding in the end they feele that the light of the word shineth euen thither so as they cannot escape the iudgement of God And from thence ariseth their murmurings and rage For if they were not smitten with the word they would not manifest their furie as they doe they would rather scorne it or wind themselues out of the power of it they would also be content to dissemble the matter but God will not suffer them to scape so Therefore as soone as they doe begin to murmure at the word or to be inflamed against it they thereby confesse that they feele the force of it within them in despite of their teeth kick they neuer so much against it Neither is there any creature hid from him Vers 13 c. This word And is as much to say in this place in my iudgement as if he had said For. And so to
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
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
Which he proues by the common right of Testaments the effect of which is deferred till the death of the Testator Although it may yet seeme that the Apostle grounds his speech vpon too weake a reason so as that which he saith may easily be refuted For God made no Testament vnder the law but made a Couenant with the ancient people And thus the Apostle could not gather from the thing it selfe neither yet from the name that the death of Christ was necessarie For if he would inferre by the matter it selfe that it was needful Christ should die because the Testament is not ratified till the death of the Testator come betweene some might presently reply that Berith which word Moses vseth here and there to this purpose is a Couenant made betweene the liuing so as wee cannot thinke otherwise of the matter As touching the name hee simply alludes as I haue said to the signification of the Greeke word Diathece which hath two significations and therefore hee chiefly insists vpon the thing Neither is this repugnant to that which some might say that it was a couenant which God made with his people For this couenant was like a Testament because it was established and confirmed by blood This principle then must be retained that God neuer vsed signes at randon nor without cause Now so it is that God in confirming of the Couenant intermingled blood therewithall It follows then that it was not a contract betweene the liuing as they say but such a contract as required death to come betweene For a Testament hath this condition proper vnto it that it begins to take effect after death If we then consider that the Apostle contēds rather about the substance than the name moreouer if we come to weigh with our selues that he takes that which I haue said for a thing without controuersie to wit that God hath ordained nothing idly or in vaine there will be no great difficultie Obiection If it be obiected that the Gentiles in making their couenants haue vsed sacrifices to another end Answere I answere it is true but God did not borrow the vse of sacrifices from their customes but the Gentiles rather tooke the beginning of all their corrupt and bastardly sacrifices from the ordinances of God Wherefore wee must alwaies returne to this point that the couenant of God which was confirmed with blood is fitly compared to a Testament because it was of the same nature and condition 18 Wherefore neither was the first ordained without blood 19 For when Moses had spoken euery precept to the people according to the law he tooke the blood of calues and of goates with water and purple wooll and hysope and sprinkled both the booke and all the people 20 Saying This is the blood of the Testament Exod. 24.8 which God hath appointed vnto you 21 Moreouer he sprinkled likewise the Tabernacle with blood also and all the ministring vessels 22 And almost all things are by the law purged with blood and without the shedding of blood there is no remission 23 It was then necessarie that the similitudes of heauenly things should be purified with such things but the heauenly things themselues are purified with better sacrifices than those WHerefore also c. Vers 18 By this it appeares that hee insists chiefly vpon the substance rather than simply grounding his speech vpon the name although the Apostle hath turned the word which the language affoorded him wherein he wrote to his profit As if some speaking also of the couenant of God which the Greekes often call Martyria that is to say witnesse to praise and extoll the same amongst other commendations should vse these words Surely this Couenant must needes rightly be called Testimonie to which the heauenly Angels gaue testimonie from aboue to the which there were also so many credible witnesses here on earth to wit all the holy Prophets Apostles and so infinite a companie of Martyrs yea to the sealing wherof euen the Sonne of God was giuen as a witnes thereof in his owne person if one should speake on this manner no man would say there were any absurditie in it And yet notwithstanding the proprietie of the Hebrue word Theuda doth not expressely conclude this but because nothing is said herein which agrees not very well to the matter no wise man will stand to descant too curiously about the word Thus then the Apostle affirmes that the old Testament was dedicated with blood From whence he gathers that men were thereby admonished it could not be otherwise stable and effectuall vnlesse death came in betweene For he denies that the blood of beasts which was then shed was able to ratifie an eternall couenant And that this may be the better vnderstood the manner of sprinkling which Moses here recites is to be noted First he teacheth that this Couenant was dedicated not as though it had any prophanes in it selfe but because there is nothing so holy which men prophane not by their vncleannes if God himselfe should not preuent and remedie the same by renuing all things This consecration then was made in respect of men who onely stand in neede of it He afterwards addes Vers 19 that the Tabernacle with all the vessels VVe can neither seeke nor serue the true God till faith apprehend the blood of Christ yea and the booke it selfe also was sprinkled with blood by which ceremonie the people were aduertised that it was impossible either to seeke God or to behold him vnto saluation or to serue him duly vnlesse faith had alwaies an eye to the blood that came betweene For first of al we must needs graunt that the maiestie of God is feareful and the way thither is nothing els but a deadly labyrinth till such time as wee know that hee is pacified towards vs by the blood of Christ and that by the same blood we may haue our accesse thereunto On the other side also all seruices are saultie and vncleane vnlesse Christ wash and clense them by the sprinkling of his blood For the Tabernacle was as it were a visible image of God and the ministring vessels as they were ordained to serue God withall so were they also resemblances of the true seruice Now if nothing of al this were auailable to the people as touching saluation vnlesse blood came betweene from thence we may easily gather that we haue nothing to doe with God vnlesse Christ by his blood present himselfe betweene him and vs. And in this regard the very doctrine it selfe although it be the will and inuiolable truth of God yet it shall haue no efficacie in vs to our profit vnlesse it be consecrated by blood as by this verse is well expressed I know that others expound it otherwise for after their sense The Tabernacle is the bodie of the Church the vessels are all the faithfull by whose ministerie God serues himselfe But that which I haue said agrees much better For as soone as they were to call
Answere the Apostle speakes here of the ordinarie condition of men 1. Cor. 15.51 1. Thess 4.17 so that those which in a moment shal be dispoyled of corruption by a sudden change are excepted out of this number For in this manner of speech he comprehends none but those which of long time haue waited in the dust for the redemption of their bodies Vers 28 He shall appeare the second time without sinne The Apostle still aimes at this marke to wit that we should not vexe our selues with vaine and froward desires after new purgations because the death of Christ alone is sufficient for vs. And therefore he saith that he once appeared with sacrifice to purge away sinnes and that by his second appearing he shall openly manifest what efficacie his death hath had so as sinne shall no more haue power to hurt To abolish sinnes that is by his satisfaction to deliuer those from the fault and from condemnation which haue sinned He saith many for all as in Rom. 5.15 True it is that Christs death profits not all but this comes to passe because their incredulitie hindreth them But it were in vaine to contend hereabouts in this place because the Apostle disputes not whether the death of Christ profits a few or many but his plaine meaning is that hee died for others and not for himselfe Wherefore he opposeth many to one onely But what meanes he by these words that Christ shall appeare without sinne By the word sinne some vnderstand the purgation or sacrifice purging sin as Rom. 8.3 and 2. Cor. 5.21 and in many other places of Moses but in my iudgement he meant something more speciall to wit that when Christ shall come hee shall manifest how true it is that hee hath abolished sinnes so as there shall be no more need of any other sacrifice to appease God As if hee should say when wee shall come before the iudgement seate of Christ then wee shall feele that nothing was wanting in his death To which that also is to be referred which he addes by and by after To saluation to those which looke for him Others doe construe it otherwise on this manner To those that looke for him for saluation But I thinke the other sense is more proper For his meaning is that those shall feele a full saluation from Christ who with quiet minds doe rest vpon it For this looking for is to be referred to the circumstance of the present matter True it is that the Scripture in other places attributes this in common to all the faithfull that they waite for the comming of the Lord to the end that by it they may be discerned from the vnbeleeuers to whom also the onely mention of this his comming is fearefull as soone as they heare tell of it but because the Apostle contends now that we ought to rest our selues satisfied in the onely sacrifice of Christ he calles it the looking for of Christ when being contented with this onely redemption we lust not after new remedies or helps CHAP. X. 1 For the law hauing the shadow of good things to come and not the very image of the things can neuer with or with the same those sacrifices which they offer yeare by yeare continually sanctifie the commers thereunto 2 For would they not then haue ceased to haue beene offered because that the offerers once purged should not haue had no more conscience of sinnes 3 But in * Leuit. 16.14 those sacrifices there is a remembrance againe euery yeare 4 For it is vnpossible that the blood of Bulls and goats should take away sinnes FOr the law hauing the shadow Vers 1 c. He borrows this similitude from the art of painting for he takes this word shadow in this place otherwise than it is taken Col. 2.17 where S. Paul calles the old ceremonies shadows because they had not the very substance of the things in them which they did represent But the Apostle saith here they were like rude draughts which are but the shadows of the liuely painting For painters are wont to drawe that which they purpose to counterfeit or represent with a cole A similitude setting forth the difference between the law and the Gospell before they set on the liuely colours with the pensill The Apostle then puts this difference betweene the law and the Gospell to wit that that which at this day is drawne and painted with fresh and liuely colours was onely shadowed out vnder the law by a rude or grosse draught Thus he yet againe confirmes that which he said before to wit that the law was no vaine thing neither the ceremonies thereof vnprofitable For although it had not the perfect image of heauenly things as if the workeman had put his last indeauour to it yet euen this rough draught was greatly profitable to the Auncient Fathers albeit our condition be now much better And let vs obserue that euen those things which are now set before our eyes were shewed to them a farre off The Iewes and Gentiles haue but one means of saluation for the substance the diuersitie stands onely in the manner of reuelation And therefore both we and they haue the same Christ the same righteousnesse the same sanctification and the same saluation there is no difference or diuersitie but in the manner of setting them forth I thinke by these words of good things to come he meanes eternall good things I confesse indeede that the kingdome of Christ which we now enioy was long agoe foretold to come but the words of the Apostle signifie that we haue the liuely pourtraiture of good things to come He meanes then that sample and spirituall patterne the full enioying whereof is deferred vntill the day of the resurrection and to the world to come And yet I doe againe confesse that these good things began to be reuealed from the beginning of Christ his kingdome but the question is now that the good things to come in this place are not onely so called in regard of the old Testament but because we also doe yet hope and waite for them Which they offered yeere by yeere continually He speakes chiefely of the yeerely sacrifice whereof mention is made Leuit. 16. although in naming one kind he comprehends the whole Thus he reasoneth then Where there is no more conscience and remorse for sinne there also is no more need of oblations Now vnder the Law they offered one and the same offering often Therefore it followes that God was not satisfied the condemnation taken away neither the consciences of men quieted for if it had been otherwise they would then haue ceased to offer any more sacrifices Moreouer we are diligently to obserue that he saith with the same sacrifices which had the like reason For they were esteemed rather by the same ordinance of God than of diuers beasts And this argument alone is sufficient of it selfe to refute the subtiltie of the Papists by which they thinke they
finely auoyde the absurditie of excusing the sacrifice of the Masse For when we tell them it is superfluous to reiterate the sacrifice seeing that which Christ hath once offered retaines his vertue for euer they by and by reply the sacrifice offered in the Masse is not another but the same This is their solution But how doth the Apostle here contradict it Thus the sacrifice which is offered and many times reiterated although it be the same is not effectuall nor sufficient for the purgation of sinnes An obiection of the Papists answered wherein they say they offer not an other sacrifice but the same vvhich Christ offered Let the Papists now crie a thousand times if they will that the sacrifice which they offer euery day is the same sacrifice which Christ hath once made vpon the Crosse and none other I will alwaies maintaine against them by the mouth of the Apostle that if the oblation of Christ had this vertue to appease God then this his sacrifice hath not onely put an end to other oblations but also that it is vnlawfull to reiterate the same whereby we see that it is an execrable sacriledge to offer Christ in the Masse But in those sacrifices there is a remembrance Vers 3 c. Seeing the Gospell is the ambassage of our reconciliation with God it is yet necessarie that the remembrance againe of sinnes should be made alwaies amongst vs euen at this day but the Apostle signifieth that when sinnes are remembred it is to the end the condemnation of them might be taken away by the remedie of the sacrifice presently offered he meanes not euery remembrance then but that which bringeth such a confession of faultes and of the condemnation which they deserue before God that it should be needfull to haue a sacrifice to procure a remedie Such is the sacrifice of the Masse amongst the Papists For they forge that the grace of the death of Christ is there applied vnto vs that our sins might be done away But if the Apostle rightly collecteth that the sacrifices of the law were weake because they were reiterated euery yeere to obtaine pardon truly then a man may gather by the same reason that the sacrifice of the death of Christ was weake if it must bee celebrated euery day to the end the vertue of it may be applied vnto vs. Let them paint out their Masse then with what colours soeuer they will yet shall they not bee able to auoide this fault to wit that in the same their sacrifice they blaspheme and offer wicked outrage vnto Christ For it is vnpossible that the blood of goates c. Vers 4 He confirmeth the former sentence by the same reason which he alleaged heretofore to wit that the blood of beasts did not purge mens soules True it is the Iewes had therein a signe and pledge of their true purgation but it was another way to wit because the blood of a calfe signified the blood of Christ But here the Apostle disputes of the value of the blood of beasts in it selfe and therfore he doth rightly take away from them the vertue of purging We are here then to vnderstand a close opposition which is not expressed as if hee had said It is no marueile if the ancient sacrifices were weake and feeble so as there was necessitie they should bee offered without ceasing for there was nothing in them but the blood of beasts which pearced not vnto the soule but the blood of Christ is a farre other thing We must not therfore measure the oblation which hee made according to those oblations which went before 5 Wherefore when he commeth into the world he saith Sacrifice and offring thou wouldest not Psal 40.9 but a body hast thou ordained me 6 In burnt offrings and sinne offrings thou hast had no pleasure 7 Then said I Lo I come in the beginning of the booke it is written of me that I should doe thy will O God God vnlesse it were as you would say couered with this forme It is necessarie then that we come to the kingdome of Christ before this be perfectly accomplished in al points to wit that God required no sacrifices There is such another place in the 16. Psalme vers 10. Thou wilt not suffer thine holy one to see corruption For albeit God should haue deliuered Dauid from corruption as touching himselfe yet this was truly and onely fulfilled in Christ There is great weight then in this speech when he promiseth that he will do the will of God for he leaues no place for the sacrifices From hence then we gather that he ceaseth not to obey God perfectly although hee vse no sacrifices which yet could not be true till after the abolishing of the law I denie not but Dauid as well in this place as in the 51. Psalme ver 18. doth not so lessen the estimation of the externall sacrifices but that he still preferred that which was principall and yet we must not doubt but he stretched his sight to the kingdome of Christ in both places The Apostle then witnesseth that Christ is rightly brought in speaking in this Psalme where amongst the Commandements of God the sacrifices which God so streightly required vnder the law are not set in the last place But a bodie hast thou ordained me The words of Dauid doe signifie another thing for in the Psalme it is Thou hast pearced mine eares Which manner of speech some thinke to bee drawne from an ancient custome of the law For if there were any which made none account of being set free at the Iubile but would subiect himselfe to perpetuall bondage his eare was to be pearced with an aâ—le Exod. 21.6 This is the sense then after their opinion Lord I am thy seruant for euer Notwithstanding I take it otherwise to wit that he yeelds himselfe teachable and obedient For we are deafe till God haue opened our eares that is to say till he hath corrected the dulnes and obstinacie which is rooted in vs. And yet there is a close antithesis betweene the rude and ignorant people to whom the sacrifices were as shadowes or remembrances without vertue and Dauid to whom God had more liuely reuealed the lawfull and spiritual vse of the same Now the Apostle following the Greekes saith A bodie hast thou ordained me For the Apostles were not so scrupulous to recite the very words prouided that they alwaies kept themselues from abusing the Scriptures falsely to their own aduantage We must alwaies weigh and consider to what end they alleaged testimonies For as touching the drift and scope of the place they were warie not to draw the Scriptures by violence to a wrong sense but as touching the words and other things which concerne not the matter they entreate of they giue themselues great libertie In the beginning of the booke c. Vers 7 The Hebrew word properly signifies a roule For we know that the bookes in olde time were folded vp after the manner
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
Tabernacle comprehends vnder it all the externall figures which were conioyned with the Tabernacle The sense of the place then is this that we are not to marueile if the ancient ceremonies of the Law doe now cease For this was figured in the sacrifice which the Leuites carried out of the host to be burned there Leuit. 16.27 to wit because that euen as the Ministers of the Tabernacle did eate nothing at all of it so also if we serue in the Tabernacle that is to say if we yet retaine the ceremonies thereof we shall not participate of this sacrifice which Christ hath once offered nor of the satisfaction which hee hath once accomplished by his blood For he carried his blood into the heauenly Sanctuarie to the end he might doe away the sinnes of the world Let vs goe foorth to him Vers 13 c. To the end the Allegorie which he brought before or the similitude taken vpon a deriuation of the ancient ceremonie of the law might not seeme to be farre fetched he addes a good and a necessarie exercise which is required of all Christians And this order and manner of teaching S. Paul also is wont to keepe to wit he shewes the faithfull wherein God would haue them exercised when he endeuours to turne them from those ceremonies which are now become friuolous As if he should say This is it that God requires of you and not that wherein you trauaile for nothing The very same course doth the Apostle now take For when he calleth vs to follow Christ hauing left the Tabernacle what doeth he else but admonish vs that there is another manner of matter required at our hands than to say that we serue God in the shadow that is to say at our ease and without paine vnder the glittering magnificence of the Temple because we must march further and must follow our vocation through flights banishments iniuries afflictions slaunders reproaches and through all manner of incombrances The Apostle then sets this condition of fighting in which we must labour sweat vnto blood as opposite against those exercises which consisted in shadowes in the meditation whereof these masters of ceremonies onely boasted For here haue we no continuing c. Vers 14 He extendes that going forth whereof he made mention yet further to wit that we thinke with our selues that we are as straÌ„gers wanderers in this world and that our onely place of rest waiteth for vs in heauen Thus then as often as we are either driuen out of any place or that any change befalles vs let vs meditate of that which the Apostle here teacheth to wit A meditation for the exiled that we haue no certaine abiding vpon the earth because heauen is our home and inheritance And the more we are exercised the more let vs alwaies prepare our selues euen to the last going forth For those who liue too much at their ease Iob. 29.18 Psal 30.6.7 and in rest doe for the most part dreame of a neast here And therefore seeing we are inclined to such carelesnesse and securitie it is profitable for vs to be tossed and led often hither thither to the ende we may learne to direct our eies to heauen which otherwise are too much inclined to the earth Let vs therefore by him c. Verse 15 Hee returnes to that speciall doctrine which he touched before to wit of the auncient ceremonies abolished Now he preuents that which might be obiected to the contâ—arie For seeing the sacrifices are inferiour to the Tabernacle as things depending vpon it it followes that the Tabernacle beeing abolished the sacrifices also doe cease and are abolished Now the Apostle hath shewed that in as much as Christ hath suffered without the gate we also are called thither and for this cause those who minde to follow him ought to forsake the Tabernacle he had onely commanded till the abolishment of the law Besides there is also an exhortation ioyned with this doctrine which ought marueilously to prouoke vs to exercise the duties of loue to our neighbours For it is no small honour when he accounts the good which we doe to men for sacrifices offered to himselfe and that he so greatly deckes and adornes the good turnes and seruices that we haue done which yet are scarce worth the naming as to pronounce them to be sacred and holy things Wherfore when we suffer loue to grow cold amongst vs we not onely thereby defraud men of their right but also euen God himselfe who by a solemne title hath consecrated all the good which he commands vs to doe vnto men to himselfe The word communication extendes it selfe further than beneficence which is the shewing of mercie For it comprehends all the pleasures and seruices which men doe one to another And this is the true badge of loue The true badge of loue to wit when those who are knit together by the band of Gods spirit doe communicate of their good things one to another Obey your leaders Vers 17 I doubt not but he speakes of the Pastors and other Gouernours of the Church For there were then no Christian Magistrates and where he saith that they watch for your soules it properly appertaines to the spirituall gouernment In the first place he commands them to yeeld obedience in the next place honour These two things are necessarily required first that the people beleeue the doctrine which their pastors teach secondly that they reuerence them But withall we must obserue that the Apostle speakes onely of those who exercise their office faithfully For those that haue nothing but the bare title and which is worse doe abuse this title of Pastor to destroy the Church such deserue no great reuereÌ„ce least of all that credit should be giuen vnto them or that one should beleeue them The Apostle doth very apparantly expresse this when he saith that they watch for your soules which only appertaines vnto those who doe faithfully execute their office who are Pastors indeede according as their name signifies The Papists then are twice sottish to goe about to confirme the tyranny of their Idol the Pope from this place The h. ghost coÌ„maÌ„ds that we receiue the doctrine of the faithfull ChristiaÌ„ Bishops Pastors with all obedience to obey their good holy counsels And it is his will also that we reuerence and honour them But what fauour or allowance doth this giue to these which are but Bishops onely in shewe And yet notwithstanding all those which are called Bishops vnder the Papacie are not onely such but are also cruell butchers of mens soules and enraged Woolfes But leauing to tell what they are I will onely say this for the present VVe must learne to discerne true Pastors from false that when commandement is giuen vs to submit our selues to our Pastors we ought diligently and prudently to discerne who they be that are the true and faithfull leaders For if we beare this honour and reuerence
11 Let vs studie therfore to enter into that rest least any man fall after the same ensample of disobedience 12 For the word of God is liuely and mightie in operation and sharper than any two edged sword and entreth through euen vnto the diuiding asunder of the soule and the spirit and of the ioynts and the marrow and is a discerner of the thoughts the intents of the heart 13 Neither is there any creature which is not manifest in his sight but all things are naked and open vnto his eies with whom we haue to doe HAuing shewed vs the marke whereat we ought to aime Verse 11 he now admonisheth vs to put our selues into the way which we shall doe when we accustome our selues to renounce our own nature Now because he compares the entrance into this rest to a strait course he sets falling as opposite thereunto and so he continues the similitude in both the members Although he by and by makes an allusion to the historie which Moses recites of those that fell in the desert because they had rebelled against God Numb 26.65 And therefore he saith after the same manner of disobedience signifying that the punishment of infidelitie and rebellion is represented before vs as it were in a painted table also that we should not doubt but the like will befall vs if we be found guiltie of the same infidelitie To fall then is taken to perish or to speake more cleerely it is taken for the punishment and not for the sinne But this metaphor is to be referred both to the former word of entring as also to the pitiful fall of the Fathers 1. Cor. 10.8 by whose example he meant to terrifie the Iewes For the word of God is liuely Ver. 12 Whatsoeuer he intreateth of in this place touching the efficacie of the word tends to shew that they shall not goe vnpunished if they despise it as if he should say when the Lord sends vs his word he speakes vnto vs in good earnest to the end he may mooue all our inward senses and therefore what power is there in the soule which ought not to be touched to the quicke Now before we passe any further we must see whether the Apostle speakes of the word in generall or whether he applies this to the faithfull in particular For it is certaine and we may see it cleerely that the word is not effectuall indifferently and equally in all For the vertue thereof manifests it selfe in the elect that being humbled in the true acknowledgment of themselues they should haue their recourse to the grace of Christ which cannot be done vnlesse it pierce into the very depth of the heart For hypocrisie which hath many darke corners and wonderfull conueiances in the heart of man must be cast out neither is it enough that we feele some light prickings but we must be pierced and gaged to the bottome that so beeing ouerwhelmed with the feeling of eternall death we may learne to die to our selues In a word wee shall neuer be wholy renued in the spirit of our mind which S. Paul notwithstanding commands Eph. 4.23 till our old man be slaine by the stroke of this spirituall sword And therefore in another place the same Apostle saith that the faithfull are sacrificed to God by the Gospel Phil. 2.17 why because they could not be brought vnder the obedience of God vnlesse their owne will were brought to nothing neither could they otherwise receiue the light of Gods diuine wisdome vnlesse the light of the flesh by wisdome were put out As for the reprobates no such thing can be perceiued in them for either they proudly contemne God speaking vnto them yea they spare not to deride him or else they murmure against his doctrine obstinately kicke and spurne against it The hearts of the reprobates compared to the Anuill So that euen as the word of God is an hammer so haue they also an heart as the anuill driuing the blowes backe againe be they neuer so mightie And therefore it is vnpossible the word of God should pierce so farre in them as to come to the diuision of the soule and of the spirit For this cause it seemes that this title ought only to be restrained to the faithfull seeing none but they doe examine themselues thus to the quicke Notwithstanding the coherēce of the text of the Apostle shews that it is a generall sentence which extends it selfe euen to the reprobates For although they be not softened by it but doe set hearts of iron and steele against God and his word yet must they necessarily be shut vp vnder their owne condemnation It is true they laugh but it is the laughter of an hostler as they say for they feele themselues wrung as it were within many shiftings and turnings they make that they might not come neere the iudgement seat of God but thither are they drawne will they nill they euen by this word against which they so proudly exalt themselues So then we may compare them to madde dogges who although they bite and scratch the chaine yet they gaine nothing because they still remaine fast tied therewith Now howsoeuer this effect of the word doth not shewe it selfe at the first day yet by the euent at the last you shall know that the word is not preached to any man in vaine Verily it is a generall sentence which Christ pronounceth when he saith The Spirit shall come and reproue the world of sin Ioh. 16.8 But how doth the Spirit exercise this reproofe Verily by the Gospell preached Lastly although the word of God hath not alwaies this power in men yet it hath this power inclosed in it selfe Now the Apostle disputes here of the nature and proper office of it onely to the end we might know that as soone as it hath sounded in our eares our consciences are foorthwith arraigned before Gods iudgement seate and found guiltie As if hee should say If any man bee of that minde that hee thinkes it is but a beating of the aire in vaine when the word of God is preached he greatly erreth and deceiues himselfe For the word is liuely and full of secret efficacie which leaues no part of a man vntouched This is the summe then of these words to wit that as soon as the Lord hath opened his sacred mouth all our senses ought forthwith to be open and to receiue his word Why because he will not speake in vaine as if his words should either vanish or fall to the ground or as if no account were to bee made of them but he speakes with efficacie to the consciences of men that he might subiect them vnto himselfe The cause therefore why he giues such vertue to his word is that it might search all the parts of the soule examine the thoughts and discerne betweene the affections in a word that it might shew it selfe to be our Iudge But here a new question may arise to wit Question whether this
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
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