Commentary on Hebrews, Title page – Argument
A COMMENTARIE ON THE WHOLE EPISTLE TO THE HEBREVVES.
By M. IOHN CALVIN. TRANSLATED OVT OF FRENCH.
The lawe was giuen by Moſes, but grace and truth came by Ieſus Chriſt. Iohn 1.17.
Imprinted at London by FELIX KINGSTON, for Arthur Iohnſon, and are to be ſold at his ſhop neere the great North doore of Pauls, at the ſigne of the white Horſe. 1605.
TO THE RIGHT HONOVRABLE ROBERT EARLE OF SALISBVRIE, VICOVNT Cranbourne, Baron of Eſſendon, Principall Secretarie to the Kings moſt excellent Maieſtie, Maſter of the Court of Wardes and Liueries, and one of his Highneſſe moſt Honourable Priuie Counſell.
Grace and peace be multiplied.
RIght Honourable, ſuch hath beene the ſingular care and fatherly prouidence of God ouer his church in theſe laſt times: that according to his own moſt gratious promiſe (through the meanes of preaching and writing) knowledge hath ouerflowed in all places, Eſai, 11.9.as the waters that couer the ſea. Hence it is come to paſſe, that euen this nation alſo, albeit vtterly vnworthy to receiue ſo much as page missing
TO THE READER.
DEare Chriſtian Reader, among the many helpes wherewith God hath furniſhed thee for the furtherance of thy godly Meditations and ſpiritual growth in Chriſt, I pray thee accept of this amongſt the reſt; of which (if I may ſo ſpeake) thou haſt beene too long vnfurniſhed. Diuers good and godly men hauehave laboured, ſome by their own writings, and ſome againe by tranſlating the workes of others, to ſtore thee with Sermons and Expoſitions in Engliſh, vponupon all the bookes of the New Teſtament, this Epiſtle to the Hebrewes onelyonly excepted: which lacke, rather than it ſhould be vnſupplied, hath cauſed me (the vnfitteſt I confeſſe of many thouſands) to vndertake the tranſlation of the Commentarie enſuing: which beeing finiſhed, I hauehave beene bolde (for thy benefit Chriſtian Reader) now to publiſh. Hoping therefore of thy friendly allowance and acceptance of theſe my poore indeauours: I beſeech thee, if thou reapeſt that benefit thereby, which I heartily wiſh thou maiſt, to giuegive God the praiſe, and to helpe me with thy praiers. Thus commending thee and thy ſtudies to the grace of God, I bidde thee farewell.
Thine euer in Chriſt, C. C.
THE ARGVMENT ON THE EPISTLE TO THE HEBREWS.
THere hauehave beene diuers opinions in times paſt, not onelyonly touching the Authors name of this Epiſtle: but alſo euen the Epiſtle it ſelf hath bin receiued with much adoe; and that very lately amongſt them of the Latine churches. They had it in ſuſpition, as if it fauoured the error of Nouatus, touching the deniall of pardon vntounto thoſe which fell backe againe into ſinne: but when we ſhall come to thoſe places where this matter is ſpoken of, we will ſhewe that this their ſuſpition was cauſeleſſe. Nowe for mine owne part, I doe receiue it without any difficultie at all amongſt the Apoſtolicall Epiſtles; and doe make no doubt but that it came to paſſe by the craft and ſubtiltie of the Diuell, that there hauehave beene ſome heretofore which hauehave indeauoured to out off this Epiſtle from the number of the Canonicall Bookes. For there is no booke in all the holy Scripture, which more clearely, or liuely ſpeaketh of the Prieſthood of Chriſt: neither yet any which doth more highly extoll the dignitie, and vertue of his onelyonly Sacrifice, the which he hath offered vp by his death: neither is there any booke which handleth more fully, both the vſe and the abrogating of Ceremonies: In a word, none which inſtructeth vsus better, that Chriſt is the ende of the Lawe. Let vsus not then by any means ſuffer that the Church of God and we with it, ſhould be depriued of ſo great a benefit: but on the contrarie, let vsus hold it faſt, and carefully keepe it. Nowe we neede not much buſie our ſelues in ſtanding to diſcuſſe who was the Author of it, ſome hauehave thought that S. Paul was the Author of it; ſome others S. Luke; others Barnabas, and others Clement; as S. Hierome declareth. Although Euſebius in the ſixth booke of the Eccleſiaſticall hiſtorie, maketh mention but of S. Luke and Clement. I know very well that ſince Chryſoſtoms time, it hath beene wholy receiued of the Greekes amongſt the Epiſtles of S. Paul: but the Latines were of another opinion, euen amongſt thoſe which were neereſt to the times of the Apoſtles. To ſpeake what I thinke, I cannot beeleue that S. Paul was the Author of it. For there is no great likelihood, to ſay as ſome doe, that he ſuppreſſed his name of ſet purpoſe, becauſe it was odious and hatefull among the Iewes. And if this had beene ſo, why then ſhould he make mention of Timothy? for by this onelyonly word he had diſcouered himſelfe, and had laid himſelfe open ſufficiently to their knowledge.
Contrariwiſe, the manner of teaching, as alſo his ſtyle, doth giuegive apparant teſtimonie that it was not of S. Pauls writing, but of ſome other mans doing: for he which wrote it, confeſſeth in the ſecond Chapter, that he was one of the Diſciples of the Apoſtles: now this is very farre off from Saint Pauls manner of ſpeech. Moreouer the vſe and cuſtome of the Catechiſme, which he toucheth in the ſixth Chapter, cannot properly agree to Saint Pauls time. There are alſo other reaſons, which we will touch when we ſhall come to the places that giuegive occaſion thereof. I know the excuſe very well which ſome are wont to bring touching the ſtyle; to wit, that the difference thereof, doth giuegive no ſufficient ground to ſtay our iudgements vponupon, becauſe that S. Luk, or ſome other did tranſlate this Epiſtle out of the Hebrew tongue into the Greeke. But it is eaſie to refute this their coniecture. I willingly let paſſe other places which are alleadged out of the Scripture: onelyonly I ſay, that if this Epiſtle had beene written in Hebrew, there could not hauehave beene an alluſion in this word Teſtament, whereupon the author of this Epiſtle doth ſtay himſelfe. I ſay then, that which he handleth touching the nature of the Teſtament in the ninth Chapter, cannot be drawne out of any other fountaine then from the Greeke word. For the Greeke word ſignifieth two things, to wit, Teſtament, and Couenant: but Berith after the Hebrewes, ſignifieth Couenant onelyonly. This reaſon will ſatisfie thoſe that are of ſound iudgement to prooue that which I hauehave ſaid: to wit, that this Epiſtle was written in the Greeke tongue. As touching that which is brought to the contrarie, that it is more probable that the Apoſtle would not write to the Iewes but in their owne tongue, this hath no more ground then the reſt. How few were then to be found which vnderſtood the language of their aunceſtours? Againe, according to the region where eueryevery one dwelt, ſo had he alſo learned the language of the ſame. Now the Greeke tongue was ſpread furtheſt abroad, and was more in vſe then any other. I therefore come now to the Argument it ſelfe.
Firſt we hauehave to obſerue that the point whereat the Apoſtle aimeth, is not to perſwade the Iewes, that Ieſus the ſonne of Marie, was the Chriſt, and the Redeemer which had beene promiſed them. For in as much as he wrote vntounto them which had alreadie made profeſſion of Chriſtianitie, he takes this article as wholy granted. But his onelyonly drift is to prooue vntounto them, what Chriſt his office is, to the ende they might thereby acknowledge that the obſeruation of the ceremonies, were aboliſhed by his comming. We muſt of neceſſitie note this diſtinction. For albeit it had beene a ſuperfluous labour in the Apoſtle, in ſpeaking to thoſe which were then ſufficiently perſwaded that Ieſus which was already manifeſted was that Chriſt; to buſie himſelfe in proouing the ſame point ſtill vntounto them: yet it was neceſſarie, that he ſhould declare vntounto them what this Chriſt was: becauſe they did not as yet vnderſtand the end; the vertue, nor the fruit of his comming. But whileſt they beguiled themſelues with a falſe expoſition of the lawe; in ſtead of taking the ſolide bodie and ſubſtance, they reſted themſelues in the ſhadow; and contented themſelues therewith. The like difference hauehave we at this day with the Papiſts: for they confeſſe indeed with vsus that Chriſt is the ſonne of God, which was promiſed to be the Redeemer of the world: but when we come to ioyne iſſue, as they ſay, they diſpoyle him of more then the one halfe of his power.
But to the matter; he doth purpoſely begin his ſpeach with the dignitie, and greatnes of Chriſt, becauſe the Iewes were of opinion that there was no reaſon why the law ſhould be in leſſe eſtimation than the Goſpel. Firſt of all then, he confirmes the Article whereupon the diſputation was: to wit, that the doctrine brought by Chriſt ought to hauehave the ſoueraigne place, becauſe it is the ſhutting vp and concluſion of all Propheſies. But leaſt the reuerence which they bare to Moſes, might be ſome hindrance vntounto them in this behalfe, he ſhewes that Chriſt is much more excellent than all others.
And hauing touched in briefe, wherein he is more excellent, he doth purpoſely ſubiect the Angels vnderneath him, to the end that all others with them, might be brought vnderunder, and abaſed in regard of Chriſt. Now this manner of proceeding which he vſeth, is very fit; and not without great reaſon. For if he had begunne the compariſon with Moſes; it would hauehave beene very odious: but after he hath ſhewed by the ſcriptures, that euen the heauenly principalities are beneath Chriſt; there is neither Moſes, nor any man els whatſoeuer, which ought to refuſe to be rā ged with them, that ſo the Sonne of God may hauehave the chieftie aboue all, both Angels and men. And therfore after the Apoſtle hath brought in the Angels vnderunder the rule and power of Chriſt; forthwith, as taking more courage vntounto him, he comes to pronounce, and to expreſſe how much more Moſes is inferiour: to wit, the difference is as much as is betweene the maſter and the ſeruant. Thus then, when we ſhall perceiue that he alwaies placeth Chriſt in the ſoueraigne degree of principalitie, in the firſt three Chapters, let vsus knowe that he aimeth at nothing but this, that when Chriſt ſpeaketh, all others ſhould hold their peace, and that nothing ſhould hinder vsus to giuegive our whole attention to his doctrine. Although when he ſets him before vsus, as our brother in our fleſh, chap. 2. he calles and allures vsus alſo by this meanes, to the end we ſhould frame our ſelues vnderunder his obedience, and giuegive our ſelues wholy vntounto him. Now he intermingles Exhortations, and threatnings for their ſakes that are dull and ſlouthfull to obey, or; who do obſtinately reſiſt. This matter is continued almoſt to the ende of the fourth Chapter. From thence he beginnes to expound the Prieſthood of Chriſt: the true and pure knowledge whereof aboliſheth all the ceremonies of the lawe. But hauing onelyonly in briefe ſhewed how amiable the lawe ought to be vntounto vsus, and with what contentment of mind we may be bold to reſt our ſelues in the ſame, he digreſſeth a little from his purpoſe to blame the Iewes, who like little children, did yet alwaies buſie themſelues in the firſt rudiments. Where he alſo ſtriketh them with terrour, by thundring out a moſt ſharpe and fearefull threatning againſt them: For he ſhewes that they ſtand in great danger to be reiected of the Lord, if they did continue to be ſo ſlouthfull in profiting. But by and by after, he aſſwageth this ſharpneſſe, ſaying, that he hath good hope, that they would become better. And this is to the ende he might rather encourage them to goe on forward, than to beate them downe altogether. Then he returnes againe to ſpeake of the Prieſthood of Chriſt. And firſt he ſhews that it differs from the ancient Prieſthood which was vnderunder the lawe: ſecondly, that it was more excellent, becauſe it ſucceeded in the place of the other, and was confirmed by othe; that it is eternall, and hath alwaies his force, and efficacie: Thirdly, becauſe he that exerciſeth this office, ſurmounteth Aaron, and all others of the tribe of Leui in dignitie and honour. Of all which things he ſhewes that there was an Image and ſhadow in the perſon of Melchiſedecke. Now to the ende he might the more certainely prooue that the ceremonies of the lawe were aboliſhed, he ſhewes how they, as alſo the Tabernacle, were inſtituted to another end, to wit, to ſerue to the heauenly paterne, to which all was referred. Whence it followes, that they were not to be reſted in, vnleſſe we would ſtand at a ſtay in the midde way, making no reckoning to come to the marke. For confirmation of this matter, he alleadgeth the place of Ieremiah, wherein there is promiſe made of a new Teſtament, which is nothing els but the correction of the olde. Whence it followes, that the old was earthly and weake. So conſequently comming to ſhew the ſimilitude, and agreement, which is betweene the ſhadowes and the ſubſtance which was manifeſted in Chriſt, he concludes that all the ceremonies ordained by Moſes, were aboliſhed by his ſacrifice; becauſe the efficacie and vertue thereof is perpetuall, and that in it is not onelyonly contained the perfect and full confirmation of the new Teſtament, but alſo the true and ſpirituall accompliſhment of that externall prieſthood, which was in force and had place vnderunder the lawe. VntoUnto the doctrine he addeth yet another exhortation, which he vſeth as a ſpurre to pricke them forward, to the end, that renouncing all impediments, they might receiue Chriſt with ſuch reuerence as was meete. As touching ſo many examples of the fathers, which he reciteth in the eleuenth chapter, I thinke he alleadgeth them of purpoſe to giuegive the Iewes to vnderſtand, that if ſo be they were to paſſe from Moſes vntounto Chriſt, it would be ſo far off, that they ſhould decline from the holy Fathers, that by this meanes rather they ſhould be the more neerely conioyned with them. For if faith were the principal vertue which was in the fathers, yea the very roote of all vertues; it follows then, that it is this faith alſo, by which they ſhould eſpecially be acknowledged for the children of Abraham, and of the Prophets. And contrariwiſe, that all thoſe which followed not the faith of thoſe fathers, were baſtards & no children. And ſurely it is a point which greatly redoundeth to the praiſe of the Goſpell; yea, it ſhould cauſe vsus alſo to hauehave it in ſo much the more eſtimation, in regard that therein we are found to be ſuch, as hauehave a ſweet accord, and ſocietie with the vniuerſall Church, which hath bin ſince the beginning of the world. The two laſt Chapters doe containe diuers directions for the rule of a good life: to wit, of hope, of bearing of the croſſe, of patience, and perſeuerance, of the acknowledgement of Gods benefits, of obedience, merciemercy, and other worke… of louelove; of chaſtitie, and all ſuch like things. Laſtly, he ſhuts vp his Epiſtle with a praier, and forthwith puts them in hope of his comming to ſee them ſhortly.