In the old Testament, that secular Sanctuary had two parts: the one signifying that time, with the ceremonies thereof for the emundation of the flesh: the other signifying heaven, which then was shut, until our High priest Christ entered into it, and that with his own blood, shed for the emundation of our consciences. Whereupon he concludeth the excellence of his tabernacle and host above the old. 25 Noting also the difference, that he entered but once (so effectual was that one bloody offering of himself, for ever) whereas the Levitical High priest entered every year once.In the old Testament, that secular Sanctuarie had two partes: the one signifying that time, with the ceremonies therof for the emundation of the flesh: the other signifying heauen, which then was shut, vntil our High priest Christ entered into it, and that with his owne bloud, shed for the emundation of our consciences. Whervpon he concludeth the excellence of his tabernacle and host aboue the old. 25 Noting also the difference, that he entered but once (so effectual was that one bloudy offering of him self, for euer) wheras the Leuitical High priest entered euery yere once.✦
The former also indeed had justificationes: excuses, defences; rites of legal righteousness of service, and a sæculare: non-religious, worldly; of this world, earthly sanctuary.THE former also in deede had iustifications c of seruice, and a secular sanctuarie.✦Habuit quidem et prius justificationes culturæ, et Sanctum sæculare.
2For the tabernacle was made, the first, wherein were, the candlesticks, and the table, and the propositio: a proposal; the setting forth, the shewbread of loaves, which is called Holy.For the tabernacle was made, the first, wherein were, the candlestickes, and the table, and the proposition of loaues, which is called Holy.✦Tabernaculum enim factum est primum, in quo erant candelabra, et mensa, et propositio panum, quæ dicitur Sancta.
3But after the second veil, the tabernacle, which is called Sancta Sanctorum:But after the second vele, the tabernacle, which is called Sancta Sanctorum:✦Post velamentum autem secundum, tabernaculum, quod dicitur Sancta sanctorum :
4having a golden censer, and the ark of the testament covered about on every part with gold, in the which was a golden pot having Manna, and the rod of Aaron that had blossomed, & the tables of the testament,hauing a golden censar, and the arke of the testament couered about on euery part with gold, in the which was ″ a golden potte hauing Manna, and the rod of Aaron that had blossomed, & * the tables of the testament,¶✦aureum habens thuribulum, et arcam testamenti circumtectam ex omni parte auro, in qua urna aurea habens manna, et virga Aaron, quæ fronduerat, et tabulæ testamenti,
5and over it were the Cherubins of glory overshadowing the propitiatorium: the mercy-seat. of which things it is not needful to speak now particularly.and ouer it were * the ″ Cherubins of glorie ouershadowing the propitiatorie. of which things it is not needeful to speake now particularly.¶✦superque eam erant cherubim gloriæ obumbrantia propitiatorium : de quibus non est modo dicendum per singula.
6But these things being so ordered, in the first tabernacle indeed the priests always entered, accomplishing offices of the sacrifices.But these things being so ordered, in the first tabernacle in deede the priests alwaies entered, accomplishing offices of the sacrifices.✦His vero ita compositis, in priori quidem tabernaculo semper introibant sacerdotes, sacrificiorum officia consummantes :
7But in the second, once a year the high priest only: not without blood which he offereth for his own and the people's ignorance:But in the second, * once a yere the high priest only: not without bloud which he offereth for his owne and the peoples ignorance:✦in secundo autem semel in anno solus pontifex non sine sanguine, quem offert pro sua et populi ignorantia :
8the holy Ghost signifying this, that the way of the holies was not yet manifested, the former tabernacle as yet standing.the holy Ghost signifying this, that the way of the holies was ∷ not yet manifested, the former tabernacle as yet standing.✦hoc significante Spiritu Sancto, nondum propalatam esse sanctorum viam, adhuc priore tabernaculo habente statum :
9which is a parabola: figure, similitude of the time present: according to which are offered gifts and hostiæ: sacrificial victims, which can not concerning the conscience make perfect him that serveth,which is a c parable of the time present: according to which are offered giftes and hostes, which can not concerning the conscience make perfect c him that serueth,✦quæ parabola est temporis instantis : juxta quam munera, et hostiæ offeruntur, quæ non possunt juxta conscientiam perfectum facere servientem, solummodo in cibis, et in potibus,
10only in meats and in drinks, and divers baptisms, and justitiis: judges, or fairness; ceremonial observances of the flesh of the flesh laid on them until the time of correction.onely in meates and in drinkes, and diuerse baptismes, and iustices of the flesh laid on them ″ vntil the time of correction.¶✦et variis baptismatibus, et justitiis carnis usque ad tempus correctionis impositis.
11But Christ assisting an high Priest of the good things to come, by a more ample and more perfect tabernacle not made with hand, that is, not of this creation:But b Christ assisting an high Priest of the good things to come, by a more ample and more perfect tabernacle not made with hand, that is, not of this creation:✦Christus autem assistens pontifex futurorum bonorum, per amplius et perfectius tabernaculum, non manufactum, id est, non hujus creationis :
12neither by the blood of goats or of calves, but by his own blood entered in once into the Holies, eternal redemption being found.neither by the bloud of goates or of calues, but by his owne bloud entered in once into the Holies, ″ eternal redemption being found. ⊢¶✦neque per sanguinem hircorum aut vitulorum, sed per proprium sanguinem introivit semel in Sancta, æterna redemptione inventa.
13For if the blood of goats and of oxen & the ashes of an heifer being sprinkled, sanctifieth the polluted to the cleansing of the flesh:For * if the bloud of goates and of oxen & the ashes of an heifer being sprinkled, sanctifieth the polluted to the cleansing of the flesh:✦Si enim sanguis hircorum et taurorum, et cinis vitulæ aspersus inquinatos sanctificat ad emundationem carnis :
14how much more hath the blood of Christ who by the holy Ghost offered himself unspotted unto God, cleansed our conscience from dead works, to serve the living God?how much more ` hath the bloud of Christ who by the holy Ghost offered him self vnspotted vnto God, ` cleansed our conscience from dead workes, to serue the liuing God?✦quanto magis sanguis Christi, qui per Spiritum Sanctum semetipsum obtulit immaculatum Deo, emundabit conscientiam nostram ab operibus mortuis, ad serviendum Deo viventi ?
15And therefore he is the mediator of the new Testament: that death being a mean, unto the redemption of those prævaricationum: evasive lies, deceit; transgressions, breaches of the Law which were under the former testament, they that are called may receive the promise of eternal inheritance.And therfore he is the mediatour of the new Testament: that death being a meane, vnto the redemption ″ of those preuarications which were vnder the former testament, they that are called may receiue the promise of eternal inheritance. ⊢¶✦Et ideo novi testamenti mediator est : ut morte intercedente, in redemptionem earum prævaricationum, quæ erant sub priori testamento, repromissionem accipiant qui vocati sunt æternæ hæreditatis.
16For where there is a testament: the death of the testator must of necessity come between.For * where there is a testament: the death of the testatour must of necessitie come betwene.✦Ubi enim testamentum est, mors necesse est intercedat testatoris.
17For a testament is confirmed in the dead: otherwise it is yet of no value, whiles he that tested, liveth.For a testament is confirmed in the dead: otherwise it is yet of no value, whiles he that tested, liueth.✦Testamentum enim in mortuis confirmatum est : alioquin nondum valet, dum vivit qui testatus est.
18Whereupon neither was the first quidem: indeed, of a truth dedicated without blood.Whervpon neither was the first certes dedicated without bloud.✦Unde nec primum quidem sine sanguine dedicatum est.
19For all the commandment of the Law being read of Moyses to all the people: he taking the blood of calves and goats with water and scarlet wool and hyssop, sprinkled the very book also itself and all the people,For al the commaundement of the Law being read of Moyses to al the people: he taking the bloud of calues and goates with ∷ water and scarlet wool and hyssope, sprinkled the very booke also it self and al the people,✦Lecto enim omni mandato legis a Moyse universo populo, accipiens sanguinem vitulorum et hircorum cum aqua, et lana coccinea, et hyssopo, ipsum quoque librum, et omnem populum aspersit,
20saying, This is the blood of the Testament, which God hath commanded unto you.saying, ″ This is the bloud of the Testament, which God hath commaunded vnto you.*¶✦dicens : Hic sanguis testamenti, quod mandavit ad vos Deus.
21The tabernacle also & all the vessel of the ministry he in like manner sprinkled with blood.The tabernacle also & al the vessel of the ministerie he in like maner sprinkled with bloud.✦Etiam tabernaculum et omnia vasa ministerii sanguine similiter aspersit.
22And all things almost according to the law are cleansed with blood: and without shedding of blood there is not remission.And al things almost according to the law are cleansed with bloud: and without sheading of bloud there is not remission.✦Et omnia pene in sanguine secundum legem mundantur : et sine sanguinis effusione non fit remissio.
23It is necessary therefore that the exemplaria: patterns, copies of the celestials be cleansed with these: but the celestials themselves with better hosts then these.It is necessarie therfore that ″ the examplers of the cœlestials be cleansed with these: but the celestials them selues with better hostes then these.¶✦Necesse est ergo exemplaria quidem cælestium his mundari : ipsa autem cælestia melioribus hostiis quam istis.
24For Jesus is not entered into Holies made with hand, examplers of the true: but into heaven itself, that he may appear now to the countenance of God for us.For Iesvs is not entred into Holies made with hand, examplers of the true: but into heauen it self, that he may appeare now to the countenance of God for vs.✦Non enim in manufacta Sancta Jesus introivit exemplaria verorum : sed in ipsum cælum, ut appareat nunc vultui Dei pro nobis :
25Nor that he should offer himself often, as the high priest entereth into the Holies, every year in the blood of others:Nor that he should ″ offer him self often, as the high priest entereth into the Holies, euery yere in the bloud of others:¶✦neque ut sæpe offerat semetipsum, quemadmodum pontifex intrat in Sancta per singulos annos in sanguine alieno :
26otherwise he ought to have suffered often from the beginning of the world: but now once in the consummation of the worlds, to the destruction of sin, he hath appeared by his own host.otherwise he ought to haue suffered often from the beginning of the world: but now once in the consummation of the worldes, to the destruction of sinne, he hath appeared by his owne host.✦alioquin oportebat eum frequenter pati ab origine mundi : nunc autem semel in consummatione sæculorum, ad destitutionem peccati, per hostiam suam apparuit.
27And as it is appointed to men to die once, and after this, the judgment:And as it is appointed to men to die once, and after this, the iudgement:✦Et quemadmodum statutum est hominibus semel mori, post hoc autem judicium :
28so also Christ was offered once to exhaurienda: tire out, use up; draw out, drain away the sins of many. the second time he shall appear without sin to them that expect him, unto salvation.so also Christ was offered once c to exhaust the sinnes of many. the second time he shal appeare without sinne to them that expect him, vnto saluation.✦sic et Christus semel oblatus est ad multorum exhaurienda peccata : secundo sine peccato apparebit exspectantibus se, in salutem.
Annotationsfrom the original 1582 Rheims New Testament
4A golden pot. The Protestants count it superstitious to keep with honour and reverence the holy memories or monuments of God's benefits and miracles, or the tokens of Christ's Passion, as his Cross, garments, or other things appertaining to him or his Saints, and think it impossible that such things should dure so long: when they may here see the reverent and long reservation of Manna, which of itself was most apt to putrefy, and of Aaron's rod, only for that it suddenly flourished by miracle, the tables of the Testament &c. See a notable place in S. Cyril li. 6. cont. Iulian. where he defendeth against Iulian the Apostata's blasphemy, the keeping and honouring of that Cross or wood which Christ died on. See also S. Paulinus ep. 11. and what reverence S. Jerome and the faithful of his time did to the sepulchres of Christ and his Martyrs, and to their relics. We reverence and worship (saith he) every where Martyrs' sepulchres, and putting the holy ashes to our eyes, if we may, we touch it with our mouth also: and do some think, that the monument wherein our Lord was buried, is to be neglected? But our Protestants can not skill of this. they had rather follow Vigilantius, Iulianus the Apostata, and such Masters, then the holy Doctors and evident practice of the Church in all ages.A golden potte. The Protestants count it superstitious to keepe with honour and reuerence the holy memories or monuments of Gods benefits and miracles, or the tokens of Christes Passion, as his Crosse, garments, or other things apperteining to him or his Saincts, and thinke it impossible that such things should dure so long: when they may here see the reuerent and long reseruation of Manna, which of it self was most apt to putrifie, and of Aarons rodde, onely for that it sodenly florished by miracle, the tables of the Testament &c. See a notable place in S. Cyril li. 6. cont. Iulian. where he defendeth against Iulian the Apostatas blasphemie, the keeping and honouring of that Crosse or wood which Christ died on. See also S. Paulinus ep. 11. and what reuerence S. Hierom and the faithful of his time did to the sepulchres of Christ and his Martyrs, and to their relikes. We reuerence and worship (saith he) euery where Martyrs sepulchres, and putting the holy ashes to our eies, if we may, we touch it with our mouth also: and do some thinke, that the monument wherein our Lord was buried, is to be neglected? But our Protestants can not skill of this. they had rather folow Vigilantius, Iulianus the Apostata, and such Masters, then the holy Doctors and euident practise of the Church in al ages.
5Cherubins. You see it is fond thing, to conclude upon the first or second commandment, that there should be no sacred images in the Church, when even among these people that were most prone to idolatry, and gross in imagination of spiritual things such as Angels are, and to whom the precept was specially given, the same God that forbade them graven idols, did command these images of Angels to be made and set in the sovereign holiest place of all the Tabernacle or Temple. By which it is plain, that much more the images of Christ and his B. Mother and Saints, that may be more truly portrayed then mere spiritual substances can be, are not contrary to God's commandment, nor against his honour, or repugnant to any other Scripture at all, which condemn only the Idols or portraitures of the Heathen made for adoration of false gods.Cherubins. You see it is fond thing, to conclude vpon the first or second commandement, that there should be no sacred images in the Church, when euen among these people that were most prone to idolatrie, and grosse in imagination of spiritual things such as Angels are, and to whom the precept was specially giuen, the same God that forbade them grauen idols, did command these images of Angels to be made and set in the soueraine holiest place of al the Tabernacle or Temple. By which it is plaine, that much more the images of Christ and his B. Mother and Saincts, that may be more truly pourtraied then mere spiritual substances can be, are not contrarie to Gods commandement, nor against his honour, or repugnant to any other Scripture at al, which condemne onely the Idols or pourtraitures of the Heathen made for adoration of false gods.
10Until the time of correction. All those gross and carnal sacrifices, ceremonies, and observations instituted to cleanse and purify the flesh from legal irregularities and impurities only, and not reaching to the purging of the souls and consciences of men, being commanded not for ever, but till Christ's coming, ceased then: and better, more forcible, and more spiritual Sacraments were instituted in their place. For we may not imagine Christ to have taken away the old, and put none in their place: or to translate the sacraments only into other sacraments external, and not also to translate the sacrifices to some other more excellent. For it is called, tempus correctionis, non abolitionis sacrificij aut legis: the time of correction not of abolishing sacrifice or law. Neither have they more reason to affirm Christ's one oblation upon the Cross to have rather taken away all kind of sacrifice, then all manner of Sacraments. The time and state of the new Testament is not made lawless, hostless, or without sacrifice, but it is the time of correction or reformation and abetting all the foresaid things.Vntil the time of correction. Al those grosse and carnal sacrifices, ceremonies, and obseruations instituted to cleanse and purifie the flesh from legal irregularities and impurities only, and not reaching to the purging of the soules and consciences of men, being commanded not for euer, but til Christs comming, ceased then: and better, more forcible, and more spiritual Sacraments were instituted in their place. For we may not imagine Christ to haue taken away the old, and put none in their place: or to translate the sacraments only into other sacraments external, and not also to translate the sacrifices to some other more excellent. For it is called, tempus correctionis, non abolitionis sacrificij aut legis: the time of correction not of abolishing sacrifice or law. Neither haue they more reason to affirme Christes one oblation vpon the Crosse to haue rather taken away al kind of sacrifice, then al maner of Sacraments. The time and state of the new Testament is not made lawlesse, hostlesse, or without sacrifice, but it is the time of correction or reformation and abetting al the foresaid things.
12Eternal redemption. No one of the sacrifices, nor all the sacrifices of the old law, could make that one general price, ransom, and redemption of all mankind, and of all sins, saving this one highest Priest Christ, and the one sacrifice of his blood once offered upon the Cross. Which sacrifice of redemption can not be often done, because Christ could not die but once. though the figures also thereof in the law of nature and of Moyses, were truly called sacrifices, as specially this high and marvelous commemoration of the same in the holy Sacrament of the altar, according to the rite of the new Testament, is most truly and singularly (as S. Augustine calleth it) a sacrifice. But neither this sort, nor the other of the old law, being often repeated and done by many Priests (all which were and are sinners themselves) could be the general redeeming and consummating sacrifice: nor any one of those Priests, nor all the Priests together, either of the law of Nature, or of Aaron's, or Melchisedech's order (except Christ alone) could be the general redeemers of the world. And this is the Apostle's meaning in all this comparison and opposition of Christ's death to the old sacrifices, and of Christ to their Priests: and not that Christ's death or sacrifice of the Cross should take away all sacrifices, or prove that those Aaronical offices were no true sacrifices at all, nor those Priests, verily Priests. They were true Priests and true sacrifices, though none of those sacrifices were the high, capital, and general sacrifice of our price and redemption: nor none of them, or of those Priests, could without respect to this one sacrifice of Christ's death, work any thing to God's honour, or remission of sins, as the Jews did falsely imagine, not referring them at all to this general redemption and remission by Christ, but thinking them to be absolute sacrifices in themselves. And that to have been the error of the Hebrews, you may read in S. Augustine li. 3. doct. Christ. c. 6. And this, we tell the Protestants, is the only purpose of the Apostle. But they be so gross, or ignorant in the Scriptures, and so maliciously set against God's and the Church's truth, that they perversely and foolishly turn the whole disputation against the sacrifice of the B. Mass, and the Priests of the new Testament: as though we held, that the sacrifice of the altar were the general redemption or redeeming sacrifice, or that it had no relation to Christ's death, or that it were not the representation and most lively resemblance of the same, or were not instituted and done, to apply in particular to the use of the partakers, that other general benefit of Christ's one oblation upon the Cross. Against the Jews then only S. Paul disputeth, and against the false opinion they had of their Priests and sacrifices, to which they attributed all remission and redemption, without respect of Christ's death.Eternal redemption. No one of the sacrifices, nor al the sacrifices of the old law, could make that one general price, ransom, and redemption of al mankind, and of al sinnes, sauing this one highest Priest Christ, and the one sacrifice of his bloud once offered vpon the Crosse. Which sacrifice of redemption can not be often done, because Christ could not die but once. though the figures also thereof in the law of nature and of Moyses, were truly called sacrifices, as specially this high and maruelous commemoration of the same in the holy Sacrament of the altar, according to the rite of the new Testament, is most truly and singularly (as S. Augustine calleth it) a sacrifice. But neither this sort, nor the other of the old law, being often repeated and done by many Priests (al which were and are sinners them selues) could be the general redeeming and consummating sacrifice: nor any one of those Priests, nor al the Priests together, either of the law of Nature, or of Aarons, or Melchisedecks order (except Christ alone) coulde be the general redeemers of the world. And this is the Apostles meaning in al this comparison and opposition of Christes death to the old sacrifices, and of Christ to their Priests: and not that Christes death or sacrifice of the Crosse should take away al sacrifices, or proue that those Aaronical offices were no true sacrifices at al, nor those Priests, verily Priests. They were true Priests and true sacrifices, though none of those sacrifices were the high, capital, and general sacrifice of our price and redemption: nor none of them, or of those Priests, could without respect to this one sacrifice of Christes death, worke any thing to Gods honour, or remission of sinnes, as the Iewes did falsely imagine, not referring them at al to this general redemption and remission by Christ, but thinking them to be absolute sacrifices in them selues. And that to haue been the error of the Hebrewes, you may read in S. Augustine li. 3. doct. Christ. c. 6. And this, we tel the Protestants, is the only purpose of the Apostle. But they be so grosse, or ignorant in the Scriptures, and so maliciously set against Gods and the Churches truth, that they peruersely and foolishly turne the whole disputation against the sacrifice of the B. Masse, and the Priests of the new Testament: as though we held, that the sacrifice of the altar were the general redemption or redeeming sacrifice, or that it had no relation to Christes death, or that it were not the representation and most liuely resemblance of the same, or were not instituted and done, to apply in particular to the vse of the partakers, that other general benefite of Christes one oblation vpon the Crosse. Against the Iewes then onely S. Paul disputeth, and against the false opinion they had of their Priests and sacrifices, to which they attributed al remission and redemption, without respect of Christes death.
15Of those prevarications. The Protestants do unlearnedly imagine, that because all sins be remitted by the force of Christ's passion, that therefore there should be no other sacrifice after his death. Whereas indeed they might as well say, there ought never to have been sacrifice appointed by God, either in the law of Nature, or of Moyses: as all their arguments made against the Sacrifice of the Church upon the Apostle's discourse, prove as well, or rather only, that there were no sacrifices of Aaron's order or Levitical law at all. For against the Jews' false opinion concerning them, doth he dispute, and not a word touching the sacrifice of the Church, unto which in all this discourse he never opposeth Christ's sacrifice upon the Cross: all Christian men well knowing that the host & oblation of those two, though they differ in manner and external form, yet is indeed all one. The Apostle then sheweth here plainly, that all the sins that ever were remitted since the beginning of the world, were no otherwise forgiven, but by the force and in respect of Christ's Passion. Yet it followeth not thereupon, that the oblations of Abel, Abraham, Aaron, &c. were no sacrifices, as by the Heretics' foolish deduction it should do: S. Paul not opposing Christ's Passion to them, for the intent to prove them to have been no sacrifices, but to prove, that they were not absolute sacrifices, nor the redeeming or consummating Sacrifice, which could not be many, nor done by many Priests, but by one, and at one time, by a more excellent Priest then any of them, or any other mere mortal man. And that you may see the blasphemous pride and ignorance of Calvin, and in him, of all his fellows: read (so many as may read Heretical books) his commentary upon this place, and there you shall see him gather upon this, that Christ's death had force from the beginning & was the remedy for all sins since the creation of the world, therefore there must be no more but that one sacrifice of Christ's death. Which must needs by his deduction hold (as it doth indeed) no less against the old sacrifices then the new sacrifice of the Church, and so take away all, which is against the Apostle's meaning and all religion.Of those preuarications. The Protestants do vnlearnedly imagine, that because al sinnes be remitted by the force of Christes passion, that therfore there should be no other sacrifice after his death. Whereas in deede they might as wel say, there ought neuer to haue been sacrifice appointed by God, either in the law of Nature, or of Moyses: as al their arguments made against the Sacrifice of the Church vpon the Apostles discourse, proue as wel, or rather onely, that there were no sacrifices of Aarons order or Leuitical law at al. For against the Iewes false opinion concerning them, doth he dispute, and not a word touching the sacrifice of the Church, vnto which in al this discourse he neuer opposeth Christes sacrifice vpon the Crosse: al Christian men wel knowing that the host & oblation of those two, though they differ in maner and external forme, yet is in deede al one. The Apostle then sheweth here plainly, that al the sinnes that euer were remitted since the beginning of the world, were no otherwise forgiuen, but by the force and in respect of Christes Passion. Yet it followeth not thereupon, that the oblations of Abel, Abraham, Aaron, &c. were no sacrifices, as by the Heretikes foolish deduction it should do: S. Paul not opposing Christes Passion to them, for the intent to proue them to haue been no sacrifices, but to proue, that they were not absolute sacrifices, nor the redeeming or consummating Sacrifice, which could not be many, nor done by many Priests, but by one, and at one time, by a more excellent Priest then any of them, or any other mere mortal man. And that you may see the blasphemous pride and ignorance of Caluin, and in him, of al his felowes: read (so many as may read Heretical bookes) his commentarie vpon this place, and there you shal see him gather vpon this, that Christes death had force from the beginning & was the remedie for al sinnes since the creation of the world, therfore there must be no more but that one sacrifice of Christes death. Which must needs by his deduction hold (as it doth in deede) no lesse against the old sacrifices then the new sacrifice of the Church, and so take away al, which is against the Apostles meaning and al religion.
20This is the blood. Christ's death was necessary for the full confirmation, ratification, and accomplishment of the new Testament, though it was begun to be dedicated in the sacrifice of his last supper, being also within the compass of his Passion. Which is evident by the words pronounced by Christ over the holy chalice, which be correspondent to the words that were spoken (as the Apostle here declareth) in the first sacrifice of the dedication of the old law, having also express mention of remission of sins thereby, as by the blood of the new Testament. Whereby it is plain, that the B. Chalice of the altar hath the very sacrificial blood in it that was shed upon the Cross, in & by which, the new Testament (which is the law of spirit, grace, and remission) was dedicated, and doth consist. And therefore it is also clear, that many divine things, which to the Heretics or ignorant may seem to be spoken only of Christ's sacrifice upon the Cross, be indeed verified & fulfilled also in the sacrifice of the altar. Whereof S. Paul for the causes aforesaid would not treat in plain terms. See Isychius li. 1 in Levit. c. 4. paulo post initium, applying all these things to the immolation of Christ also in the Sacrament.This is the bloud. Christes death was necessarie for the full confirmation, ratification, and accomplishment of the new Testament, though it was begonne to be dedicated in the sacrifice of his last supper, being also within the compasse of his Passion. Which is euident by the wordes pronounced by Christ ouer the holy chalice, which be correspondent to the wordes that were spoken (as the Apostle here declareth) in the first sacrifice of the dedication of the old law, hauing also expresse mention of remission of sinnes therby, as by the bloud of the new Testament. Whereby it is plaine, that the B. Chalice of the altar hath the very sacrificial bloud in it that was shed vpon the Crosse, in & by which, the new Testament (which is the law of spirit, grace, and remission) was dedicated, and doth consist. And therfore it is also cleere, that many diuine things, which to the Heretikes or ignorant may seeme to be spoken only of Christes sacrifice vpon the Crosse, be in deede verified & fulfilled also in the sacrifice of the altar. Whereof S. Paul for the causes aforesaid would not treat in plaine termes. See Isychius li. 1 in Leuit. c. 4. paulo post initium, applying al these things to the immolation of Christ also in the Sacrament.
23The examplers. All the offices, places, vessels, and instruments of the old law, were but figures and resemblances of the state and sacraments of the new Testament, which are here called celestials, for that they are the lively image of the heavenly state next ensuing: which be therefore specially dedicated and sanctified in Christ's blood, sacrificed on the altar, and sprinkled upon the faithful, as the old figures and people were cleansed by the blood of beasts. And therefore by a transition usual in the holy Scriptures, the Apostle suddenly passeth in the sentence immediately following and turneth his talk to Christ's entrance into heaven, the state whereof, both by the Sacraments of the old law, and also more specially by them of the new, is prefigured.The examplers. Al the offices, places, vessels, and instruments of the old law, were but figures and resemblances of the state and sacraments of the new Testament, which are here called celestials, for that they are the liuely image of the heauenly state next ensuing: which be therefore specially dedicated and sanctified in Christes bloud, sacrificed on the altar, and sprinkled vpon the faithful, as the old figures and people were cleansed by the bloud of beasts. And therefore by a transition vsual in the holy Scriptures, the Apostle suddenly passeth in the sentence immediatly following and turneth his talke to Christes entrance into heauen, the state whereof, both by the Sacraments of the old law, and also more specially by them of the new, is prefigured.
25Offer himself often. As Christ never died but once, nor never shall die again, so in that violent, painful, and bloody sort he can never be offered again, neither needeth he so to be offered any more: having by that one action of sacrifice upon the Cross, made the full ransom, redemption, and remedy for the sins of the whole world. Nevertheless, as Christ died and was offered after a sort in all the sacrifices of the Law and Nature, since the beginning of the world (all which were figures of this one oblation upon the Cross) so is he much rather offered in the sacrifice of the altar of the new Testament, incomparably more nearly, divinely, and truly expressing his death, his body broken, his blood shed, then did any figure of the old law, or other sacrifice that ever was: as being indeed (though in hidden, sacramental, and mystical, and unbloody manner) the very selfsame B. body and blood, the selfsame host, oblation and sacrifice, that was done upon the Cross. And this truth is most evident by the very form of words used by our Saviour in the institution and consecration of the holy Sacrament, and by the profession of all the holy Doctors. Our sacrifice, saith S. Cyprian, is correspondent to the Passion of Christ. And, The sacrifice that we offer, is the Passion of Christ. ep. 63. nu. 4. & nu. 7. S. Augustine de fid. ad Pet. c. 19. In those carnal sacrifices was the prefiguring of the flesh of Christ, which he was to offer for sins, and of the blood, which he was to shed: but in this Sacrifice is the commemoration of the flesh of Christ which he hath now given, and of the blood which he hath shed: in illis prænunciabatur occidendus, in hoc annunciatur occisus. In them he was foreshewed as to be killed: in these he is shewed, as killed. And S. Gregory Nazianzene saith, orat. in morbum, that the Priest in this sacrifice, immiscet se magnis Christi Passionibus. S. Ambrose li. 1. Offic. c. 48. Offertur Christus in imagine quasi recipiens passionem. Alexander the first, ep. ad omnes Orthodox. nu. 4. to. 1. Conc. Cuius corpus & sanguis conficitur, passio etiam celebratur. S. Gregory, ho. 37. in Evang. So often as we offer the host of his Passion, so often we renew his Passion. And, He suffereth for us again in mystery. And Isychius, li. 2. c. 8. in Levit. post med. By the sacrifice of the only-begotten many things are given unto us, to wit, the remission or pardoning of all mankind, and the singular introduction or bringing in of the mysteries of the new Testament. And the said fathers and others, by reason of the difference in the manner of Christ's presence and oblation in respect of that on the Cross, called this the unbloody sacrifice, as Calvin himself confesseth, but answereth them in the pride of heretical spirit, with these words: Nihil moror quod sic loquantur vetusti scriptores. that is, I pass not for it, that the ancient writers do so speak: calling the distinction of bloody and unbloody sacrifice, scholastical and frivolous, and diabolicum commentum, a devilish device. With such ignorant and blasphemous men we have to do, that think they understand the Scriptures better then all the fathers.Offer him self often. As Christ neuer died but once, nor neuer shal die againe, so in that violent, painful, and bloudy sort he can neuer be offered againe, neither needeth he so to be offered any more: hauing by that one action of sacrifice vpon the Crosse, made the full ransom, redemption, and remedie for the sinnes of the whole world. Neuerthelesse, as Christ died and was offered after a sort in al the sacrifices of the Law and Nature, since the beginning of the world (al which were figures of this one oblation vpon the Crosse) so is he much rather offered in the sacrifice of the altar of the new Testament, incomparably more neerely, diuinely, and truly expressing his death, his body broken, his bloud shed, then did any figure of the old law, or other sacrifice that euer was: as being in deede (though in hidden, sacramental, and mystical, and vnbloudy maner) the very self same B. body and bloud, the self same host, oblation and sacrifice, that was done vpon the Crosse. And this truth is most euident by the very forme of wordes vsed by our Sauiour in the institution and consecration of the holy Sacrament, and by the profession of al the holy Doctors. Our sacrifice, saith S. Cyprian, is correspondent to the Passion of Christ. And, The sacrifice that we offer, is the Passion of Christ. ep. 63. nu. 4. & nu. 7. S. Augustine de fid. ad Pet. c. 19. In those carnal sacrifices was the prefiguring of the flesh of Christ, which he was to offer for sinnes, and of the bloud, which he was to shed: but in this Sacrifice is the commemoration of the flesh of Christ which he hath now giuen, and of the bloud which he hath shed: in illis prænunciabatur occidendus, in hoc annunciatur occisus. In them he was foreshewed as to be killed: in these he is shewed, as killed. And S. Gregorie Nazianzene saith, orat. in morbum, that the Priest in this sacrifice, immiscet se magnis Christi Passionibus. S. Ambrose li. 1. Offic. c. 48. Offertur Christus in imagine quasi recipiens passionem. Alexander the first, ep. ad omnes Orthodox. nu. 4. to. 1. Conc. Cuius corpus & sanguis conficitur, passio etiam celebratur. S. Gregorie, ho. 37. in Euang. So often as we offer the host of his Passion, so often we renew his Passion. And, He suffereth for vs againe in mystery. And Isychius, li. 2. c. 8. in Leuit. post med. By the sacrifice of the only-begotten many thinges are giuen vnto vs, to witte, the remission or pardoning of al mankinde, and the singular introduction or bringing in of the mysteries of the new Testament. And the said fathers and others, by reason of the difference in the maner of Christes presence and oblation in respect of that on the Crosse, called this the vnbloudy sacrifice, as Caluin himself confesseth, but answereth them in the pride of heretical spirit, with these wordes: Nihil moror quod sic loquantur vetusti scriptores. that is, I passe not for it, that the ancient writers do so speak: calling the distinction of bloudy and vnbloudy sacrifice, scholastical and friuolous, and diabolicum commentum, a diuelish deuise. With such ignorant and blasphemous men we haue to do, that thinke they vnderstand the Scriptures better then al the fathers.
The reading text follows the 1582 first edition. Facsimile available in two scans.