6.2 for the Apostle hath respect to that day wherein god speaks to vs. So that if to day we heare God speake vnto vs and we put off till to morrow the night will come with the darkenes thereof in which we shall not be able to doe that which now wee may neither will it boote vs any thing at all to knock at the gate when it shall be shut CHAP. V. 1 For euery high Priest is taken from among men and is ordained for men in things pertaining to God that he may offer both gifts and sacrifices for sinnes 2 Which is able sufficiently to haue compassion on them that are ignorant and that are out of the way because that he also is compassed with infirmitie 3 And for the sames sake he is bound to offer for sinnes as well for his owne part as for the people 4 And no man taketh this honour vnto himselfe but he that is called of God as was Aaron 5 So likewise Christ tooke not to himselfe this honour to bee made the high Priest but he that said vnto him Thou art my Sonne this day begat I thee gaue it him Psal 2.7 Psal 110.4 6 As he also in another place speaketh Thou art a Priest for euer after the order of Melchisedec NOw euery high Priest c. Verse 1 He compares Christ with the Leuiticall Priests and shewes what hee hath in common with them and wherein they differ Now the whole disputation tends to haue Christ his office well vnderstood as also to shew that whatsoeuer was ordained vnder the Law had respect vnto him And from hence the Apostle makes way at the last to shew how the old Priesthood is abolished First he saith the Priests are taken from among men Secondly that they offer not for themselues in particular only but for all the people Thirdly that they must not come empty handed to appease God but furnished with sacrifices Fourthly that they were not to be exempt from our infirmities to the end they might the more freely and willingly helpe those which were burthened all men are of one nature and flesh But now hee toucheth another thing to wit that the Priest ought to support sinners with compassion because he is partaker of their infirmities The Greeke word which the Apostle here vseth hath been diuersly expounded as well by Latins as Greekes For mine owne part I thinke it is simply taken to applie himself to compassion True it is that all which is said of the Leuiticall Priests agrees not vnto Christ For we know that Christ was exempt from all contagion of sinne wherefore he differs from others in this regard that he had no neede to offer sacrifices for himselfe but it sufficeth that he also bare our infirmities being notwithstanding pure and voide of sinne Thus as touching the Priests vnder the law then the Apostle saith that they were subiect to humane infirmities and therefore were faine to make reconciliation for their owne sinnes by sacrifices that they might not only meekly beare with the faults of others but also might haue compassion vpon them Now this part ought so to be applied to Christ that in the meane while wee must carefully adde thereunto that exception whereof mention was made erewhile to wit that hee bare and tasted of our infirmities but without sinne For although he were alwaies free from sinne yet notwithstanding the onely feeling of those infirmities whereof he hath spoken were of sufficient force in him to encline his heart to succour vs and to make him gentle and readie to pardon vs as also carefull of our miseries The summe is that Christ is not onely our brother in regard of the vnion of our flesh and nature but also by partaking with vs of our infirmities he is allured nay fashioned and framed to beare with vs and to bee very lowly and gratious vnto vs. The Greeke word which wee translate who can imports more than if wee should say in our common speech is able or is mightie for it is taken for one that is fit or capable These words the ignorant and those that are out of the way are taken for sinners after the manner of the Hebrues And of this we are to speake more hereafter And no man taketh this honour vnto him c. Vers 4 In this member we haue to note first the similitude and then the diuersitie of it The calling of God makes the office lawfull for none can exercise the same in good sort as he ought if he be not created of God This is common to Christ and to Aaron that both were called of God but in this they differ that in as much as Christ succeeded Aaron for a newe and diuers respect and was ordained to be a perpetuall high Priest it appeares that the Priesthood of Aaron was but temporarie and to be abolished Now we see the Apostles drift The right of the office of Priesthood was to be reserued to Christ he doth it in shewing that God is the author of it But this is not yet sufficient vnlesse it appeares that the auncient Priesthood ceased to giue place to this He proues it because we must haue an eie to the Condition whereunto Aaron was ordained a Priest for it lieth not in vs to stretch it further then Gods ordinance will beare and he will by and by shew how long Gods wil was this first order should last Christ then is a lawfull Priest because he was ordained by Gods authoritie What shall we say of Aaron and of those that succeeded him Truely they had power and authoritie so farre forth as it was giuen them of God and not as the same was attributed vnto them by the opinion of men Now although this be spoken in regard of the circumstance of speech which is here handled yet from hence may be gathered a generall doctrine to wit that no gouernment is to be brought into the Church at the lust and pleasure of men but ought rather to tarrie and waite for the commandement of God also that a certaine and set rule is to be vsed in election and choice of ministers that so none intrude himselfe after his own fantasie Church gouernment must not besquared according to mens appetites but by the commandement of God We must distinctly note both these points For the Apostle speakes not here onely of persons but also of the office He denies I say that office which men forge without commandement and the expresse ordinance of God to be holy or lawfull For as it onely belongs to God to gouerne the Church so doth he also wholy reserue vnto himselfe both the power of limiting the way and the rule of the administration thereof From whence I conclude that the Priesthood of the Popedome is a bastard Priesthood because it hath beene forged in the shoppe of mans inuention What one text of scripture is there wherein God commands that wee should now offer sacrifice vnto him for the purgation of sinnes neither
gather this fruite by faith as we ought For in vaine shall a man seeke saluation where there is either death or mutabilitie and therefore those who rest in the old and ancient Priesthood shall neuer come to saluation When he saith those that come to God by this he signifies the faithfull who doe onely enioy the saluation obtained by Christ In the meane while he shewes what it is that faith ought to behold in Christ the Mediatour For it is the chiefe happines of man to be knit vnto his God who is the welspring of life and of all felicitie but all of vs are shut out from hauing accesse vnto him by our owne vnworthines Therefore the proper office of the Mediatour is to succour vs in this regard to reach vs his hand to bring vs into heauen Now he alwaies alludes to the olde shadowes vnder the Law For although the high Priest had the names of the twelue tribes vpon his shoulders and that hee bare also the signes thereof continually vpon his heart Exod. 28.12.29 yet he entred himself alone into the Sanctuarie whereas the people tarried without in the court But resting now vpon Christ and hauing him our Mediatour we enter by faith euen into heauen No vaile lets vs from approching vnto God now if we beleeue in Christ because there is no vaile to hinder vs but God with open face doth appeare vnto vs and with an amiable countenance calles vs to come boldly and familiarly vnto him Seeing he euer liueth c. Can wee sufficiently esteeme this pledge of Gods loue toward vs that Christ now liues rather for vs than for himselfe He was receiued into eternall blessednes that he might reigne in heauen but the Apostle preacheth that it was for vs. Wherefore both the life the kingdome Christ with all that he hath is ours and the glorie of Christ are appointed to our saluation as to their proper end and Christ hath nothing which wee may not bee bold to applie to our commoditie because he was once giuen vs of the Father vpon this condition that all he hath should be made ours Now the Apostle also immediatly shewes by the effect that Christ performes this office of Priesthood because the proper office of a Priest is to make intercession for the people that he might obtaine fauour of God for them Christ doth this alwaies because he is risen againe from death for this end Therefore he iustly attributes vnto him the name of a Priest because of his office of intercession For it became vs to haue such an high Priest c. Vers 26 He now frames his argument which wee call Ab annexis that is to say by things ioyned together These qualities or conditions of being iust innocent and without spot are necessarily required to be in a Priest Now this honour agrees to none but to Christ It followes then that that which was required to be in the Priests vnder the Law for the right exercising of their function was wanting in them We may therefore conclude that there was no perfection in the Leuiticall Priesthood and that of it selfe it was vnlawful further than it was seruiceable vnto Christ and was a figure or representation of him For euen the very outward ornaments of the high Priest shewed this imperfection otherwise to what end serued so rich and costly garments wherewith God caused Aaron to be adorned when he was to performe the diuine seruice were they not signes of an angelicall holinesse and excellencie farre exceeding all humane vertues Now these signes were applied vnto him because the substance was not present there in effect It appeares then that there was no other sufficient Priest but Christ Separate from sinners This member comprehends all the rest For there was some holines some innocencie and puritie in Aaron but onely in a small measure For al these vertues were blemished with many spots in him But Christ which is exempt out of the common order of sinfull men is onely and alone free from sinne And therfore there is none other in whom we can finde true holines and perfect innocencie For in that it is said he is separate from vs it is not as if he would shut vs out from hauing communion with him but because this excellencie is proper to him aboue vs that he is voide of all impuritie All prayers that depend not vpō Christs intercession are reiected Question Now we may gather herehence that all those prayers which depend not vpon the intercession of Christ are reiected But a question may be made whether the Angels also bee separate from sinners And if they be what should hinder them from exercising the office of the Priest or that they should not be our mediatours for vs to God Answere The answer is easie for there is no lawful Priest vnlesse he be ordained of God Angels no lawfull mediators and vvhy Now there is no place that shewes where God hath done the Angels this honour And therefore it should bee an vsurpation full of sacriledge in them if they should intrude into this office not being called thereunto Moreouer as we shall see in the beginning of the chapter following he must be a man that must be a Mediatour between God and man Although the last condition which the Apostle here recites to wit made higher then the heauens were onely sufficient of it selfe to resolue this questiō For none can knit vs to god but hee which attaineth vnto God Now this is not giuen to the Angels themselues Eph. 4.10 for it is not said of them that they are made higher then the heauens Wherefore it belongs to none but to Christ to reconcile vs to God seeing there is none but he that is ascended far aboue all heauens Now this manner of speech is as much as if he had said that Christ is exalted aboue all the orders of creatures so as he is placed aboue the Angels Which needeth not daily c. Vers 27 He followes the antithesis betweene Christ and the Leuiticall Priests noting two speciall wants in them whereby it appeares that the old Priesthood was not fully perfect In this place he toucheth but the summe briefly but hereafter he will expound all the particulars at large but one of the principall defects was that they daily renued their sacrifices and indeed this was the chiefe thing in question For mine own part I will also shortly and briefly touch euery point Was it not a defect that the high Priest was faine to offer sacrifice first for his owne sinnes for how could such a one appease God for others whose wrath and indignation did worthily threaten himselfe This is one reason then why the auncient Priests were not sufficient to doe away sinnes The other defect was that they euery day offered diuers sacrifices whereby it appeared that there was no sufficient purgation because the purgation beeing reiterated the sinnes and offences remained Now it is otherwise in Christ For
hath he ordained that Priests should be created to this ende Although the Pope then ordaine his shauelings for to offer sacrifice Christ would not runne before he was sent but waited for a calling from his father the Apostle saith that we are not to hold them for lawfull vnlesse peraduenture they haue some newe priueledge to exalt themselues aboue Christ who yet durst not take this honour to himselfe of his own motion but waited for a calling from his Father This also ought to haue place in regard of persons to the ende no priuate man should take this honour to himselfe vnlesse publike authoritie goe alwaies before I speake of the offices which otherwise are ordained of God It may so fall out sometimes I denie not but he which shall not be called of God howsoeuer for that cause he is the lesse to be approoued of ought notwithstanding to be suffered if so be his office be holy approoued of God Those that haue a lawfull outward calling are not rashly to be reiected though they want the For often times many thrust in themselues and enter into this function by ambition or other vnlawfull and wicked meanes who are no way assured of their calling and yet notwithstanding they must not be reiected by and by but especially then when it cannot be done by the publike censure of the Church Two hundred yeares before the comming of Iesus Christ there were filthy corruptions great abuses which raigned in the manner of gouerning or rather in the vsurpation of the high Priest and yet notwithstanding as touching the office it selfe the power and authoritie of the state remained still by reason the calling was of God The persons were indured because the libertie of the Church was oppressed Whereby it appeares that the great and chiefest fault is in the kind of the office that is to wit when men take vpon them of themselues to inuent a calling in the Church which God hath no way commanded So much the lesse then are those Priests which the Pope hath made to be endured who to prooue themselues such as ought to be held for sacred and holy doe with full mouth incessantly alleage their great titles and yet notwithstanding they haue chosen them themselues without asking either counsell or leaue of God Thou art my sonne this day haue I begotten thee It may seeme that this sentence is farre fetched For although it be graunted that Christ was begotten of God the Father doth that conclude therefore that he was ordained a Priest by him also But if we consider to what ende Christ was reuealed to the world we shall easily perceiue that this qualitie doth necessarily appertaine vnto him But withall we must also call that againe to minde which we haue said in the first chapter to wit that this generation of Christ wherof the Psalme speaketh is a testimonie that the Father hath giuen him to men Wherefore this word is not put here to signifie a mutuall relation between the Father and the Son but is rather to be referred vnto men to whom he was manifested after an high and excellent manner But what is it that God hath manifested vnto vs in his Sonne is it without honour or without any power at all nay hath he not rather manifested him to be such a one as is fitte to be the Mediator betweene God and men And therefore this generation or begetting containeth also the Priesthood As also in another place he saith c. Vers 6 Now the Apostle doth more cleerely expresse his meaning It is an excellent place and worthy of our obseruation and so is the whole Psalme it selfe out of which it is takē For there is scarcely to be found a more manifest prophesie either of the eternall Priesthood or kingdome of Christ than this And yet notwithstanding the Iewes labour with might and maine to picke quarrels on euery side to darken the glorie of Christ but they gaine nothing by it For whereas they drawe that which is there spoken to Dauid as if it were he that should be at the right hand of God It is too blockish an impudencie We know it was vtterly vnlawfull for Kings to meddle with the Priesthood And therefore Vzziah for this onely crime to wit for vsurping this office which no way belonged vnto him did so prouoke the wrath of God that he was stroken with leprosie 2. Chro. 26.18 It is certaine therefore that this is not meant of the person of Dauid nor of any of the kings which succeeded him If they reply that Princes are sometimes called by the name Cohenim which is here vsed I confesse it but withall I denie that this agrees with this present place for the comparison leaues no ambiguitie Melchizedec was the Priest of God The Psalme witnesseth that this King which he hath placed at his right hād shall be Cohem after the order of Melchizedec Who sees not that this is to be vnderstood of the Priesthood for it being a very rare example scarcely to be found that a man should be Priest and King together at the least a thing new and vnheard of among the people of God therefore he proposeth Melchisedec for an exāple of the Messias As if he should say The Royall dignitie shall not hinder him frō exercising the office of the Priest also why because the figure was foreshewed in Melchisedec And truely those amongst the Iewes which are not altogether impudent doe agree that this is here spoken of the Messias moreouer they doubt not but these wordes doe tende to the praise and magnifying of the Priesthood Whereas the Greekes haue translated after the order in the Hebrew it is word for word As or according to the forme or after the fashion of Which confirmes my former speech to wit because it was a thing vsuall among the people that a man should be king and Priest both together he therefore sets this auncient example before them by which the Messias was figured as for the rest the Apostle wil handle it more particularly in the progresse of the text 7 Who in the daies of his flesh did offer vppraiers and supplications with strong crying and teares vnto him that was able to saue him from death and was also heard in that which he feared 8 And though he were the Sonne yet learned be obedience by the things which he suffered 9 And being consecrate was made the author of eternal salnation vnto all them that obey him 10 And is called of God an high Priest after the order of Melchisedec 11 Of whom we haue many things to speake which are hard to be vttered because ye are dull of hearing WHo in the daies c. Vers 7 Because the outward forme and beautie of Christ is often diffigured by the crosse when men consider not to what end he was humbled and abased the Apostle here againe teacheth that which he had touched before to wit that there shined a marucilous goodnes of his
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
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
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