The former part, the didactic, has many digressions, and hence the dif-
TRANSLATOR'S PREFACE TO HEBREWS
2. Christ's superiority over Moses — warnings as to faith and the promised rest, ch. 3 and 4:13.
3. Christ's superiority over the Levitical highpriest, as to his appointment, the perpetuity of his office, his covenant, and the efficacy of his atonement, ch. 4:14, to 10:19.
The second part admits of these divisions, — 1. Exhortation to persevere, derived from the free access in a new way to God; from the awful fate of apostates; and from their own past example, ch. 10:1937.
2. Exhortation to faith and patience, derived from the example of the ancient saints, ch. 10:38, to the end of ch. 11.
3. Exhortation to encounter trials and afflictions, derived from the example of Christ; and from the love of God, as manifested by afflictions, ch. 12:113.
4. Exhortation to peace and holiness, derived from our superior privileges, and the aggravated guilt of no electing Him who speaks to us from heaven, ch. 12:1429.
5. Various directions and cautions, requests and salutations, ch. 13. The former part, the didactic, has many digressions, and hence the difficulty sometimes of tracing the course of the Apostle's reasoning. But it was his practice as appears from his other epistles, to apply, as it were, the subject, as he proceeds. Having in the first chapter proved the superiority of Christ over angels, he points out at the beginning of the second the great danger of disregarding his doctrine, and of neglecting his salvation, an inference drawn from what had been previously proved. He then proceeds with the same subject, Christ's superiority over angels, answers an objection derived from his human nature, and shows the necessity there was that he should become man; as he could not otherwise have sympathized with lost creatures, nor have atoned for their Sins. Here he first refers to him in express terms as a priest.
Then in ch. 3 he proceeds to show Christ's superiority over Moses; and having done so, he goes on in verse 7 to warn the Hebrews against following the example of their forefathers, who, through unbelief, lost the land of promise; and he pursues this subject to the end of the 13th verse of ch. 4.
The last section of the didactic part commences at ch. 4 and extends to verse 19 of the tenth chapter; it occupies nearly six chapters, and contains several episodes, so that it is sometimes no easy matter to trace the connection.
He begins this portion by calling attention to Christ as a highpriest, whom he had before represented as such at the end of ch. 2; where he mentions two things respecting him — that he became man, in order that he might atone for sin, and in order that he might be capable of sympathizing with his people. But here he refers mainly to the last, to his sufferings; and in order to anticipate an objection from the fact that he was a suffering Savior, xvi
John Calvin he mentions his appointment, which, according to the testimony of David in the Book of Psalms, was to be according to the order of Melchisedec. Without going on with this subject, he makes a digression, and evidently for the purpose of making them more attentive to the explanation he was going to give of Melchisedec as a type of Christ in his priesthood.
This digression contains several particulars. To arouse their attention and stimulate them, he blames them for their ignorance, mentions the danger of continuing satisfied with the knowledge of first principles, and the impossibility of restoration in case of apostasy; he gives an illustration of this from unproductive land after culture and rain; reminds them of their past commendable conduct, and encourages them to activity and zeal by an assurance respecting the certainty of Gods promises, ch. 5:12, to the end of ch. 6.
In chap. 7 he proceeds with Melchisedec as the type of Christ in his priestly office. Christ is a priest according to his order, not according to that of Aaron; then Aaron must have been superseded. According to the testimony of David, Christ's priesthood excelled that of Aaron in two things — it was established by an oath, and it was to he perpetuated "forever," ch. 7 to the end of the 25th verse.
He now goes on to the other part of this subject, to speak of Christ as making an atonement for sin, ch. 7:26, having before spoken of him as a sympathizing priest from the circumstance of having been a sufferer. While speaking of his expiation, he refers to the covenant of which he was the Mediator, for expiations depended on the covenant. Respecting the new covenant, he quotes the express words of Jeremiah; and it included the remission of sins, and remission of sins necessarily implies an expiation. Then in the ninth chapter he refers to the old covenant, the tabernacle, and its services, and proves the insufficiency of these services, they being only typical of what was to come. From the tenth chapter to the 19th verse he pursues the same subject, and shows that the sacrifices under the Law were insufficient for the remission of sins, and that this could only be obtained through the Mediator of the new covenant promised by God through his prophet Jeremiah, chapter. 7:26, to chapter.10:19. 5
Here the Apostle completes the first part, having stated at large in the last portion of it the claims of Christ as a highpriest, and these claims are fully confirmed by the testimonies of the ancient Scriptures. His arguments are such that it is impossible really to understand and believe the Old Testament and to deny the New; the latter being most evidently the fulfillment of the
5There is an elaborate analysis of the subject from chapter 4:14, to chapter 10:19, by Stuart at the commencement of his notes on Chapter 5; but it is not satisfactory. He seems to have overlooked that there are two sections to this part, the one referring mainly to the appointment of Christ as a priest, which stands connected with this sufferings, and His capability of sympathy, chapter 4:14 to 7:25; and the other referring to the expiation he made as Mediator of the new covenant, chapter 7:26 to chapter 10:9. The text which is the ground of the first section is Psalm 110:4; the passage on which the second section is built is Jeremiah 31:31-34, in connection with Psalm 40:6.
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TRANSLATOR'S PREFACE TO HEBREWS
former. The Old Testament distinctly speaks of another priesthood different from that of Aaron, and of another covenant different from that made with the children of Israel, and of one which would confer the remission of sins, which the other could not do. Now these are the testimonies not of the New but of the Old Testament; and the New exhibits a priest and a covenant exactly answerable to the priest and the covenant which the Old Testament refers to and describes. Nothing can be more plain and more conclusive than the Apostle's arguments on this subject.
The parainetic or hortative portion of the Epistle, extending from chap. 10:19 to the end, requires no further explanation. We especially learn from this Epistle that the distinctive character of the old dispensation was symbolical, and of the new spiritual. The old abounded in forms, rituals, and ceremonies; the new exhibits what these things signified and typified. To have recourse again to symbols and rituals, is to prefer darkness to light, to reverse the order of things, and to disregard a favor which kings and prophets in ancient times desired to enjoy. This is not only an evidence of fatuity, but it is also ingratitude and sin, and it ought never to be deemed as innocent or harmless. Having the glorious light of the Gospel, let us walk in the light, and never regard "beggarly elements" as things to be perpetuated and admired.
This Commentary was translated into English by Clement Cotton, from the French Version, and was published in 1605 under the following title: — "A Commentarie on the whole Epistle to the Hebrews. By Iohn Calvin.
Translated ovt of French. The Lawe was given by Moses, but grace and truth came by Iesus Christ John 1:17. Imprinted at London by Felix Kingston, for Arthur Iohnson, and are to be sold at his shop neere the great North doors of
Pauls, at the signs of the white Horse. 1605." Like his translation of Isaiah, that of the Commentary on the Hebrews, "though not altogether suitable to modern taste, is faithful, vigorous, idiomatic, and not inelegant."
The "Epistle Dedicatorie" to Cotton's patron, Robert Cecil, Earl of Salisbury, and his Address "to the Reader," have been reprinted as a specimen of the style of such performances at that period.
J. O. Thrussington, August 1853
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Clement Cotton's Dedicatory to the First
English Edition of 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 Honorable, such has been the singular care and fatherly providence of God over his church in these last times: that according to his own most gracious promise (through the means of preaching and writing) knowledge has overflowed in all places, as the waters that cover the sea. Hence it is come to pass, that even this nation also, albeit utterly unworthy to receive so much as the least sprinklings of this knowledge, has not withstanding been replenished and filled therewith, almost from corner to corner. Many chosen and worthy instruments has the Lord raised up here and there for this purpose. But amongst the rest, none for whom there is greater cause of thankfulness, than for that rare and excellent light of this age, Mr. Calvin: whether in respect of the large and many volumes, which with unwearable pains he has written, or the exceeding fruits which the Churches have thereby gained. So that all of sound judgment will acknowledge, that God had poured out upon him a principal portion and measure of his spirit to profit with all, 1 Corinthians 12:7. Whereof, as his whole works give sufficient proofs, so his Commentaries especially. For besides his sincerity and faithfulness in delivering the true and natural sense of the holy Scriptures; he has this as peculiar to himself, that with his faithfulness and sincerity he always matches an exceeding plainness and gravity: whereby his Reader may obtain that he seeks, both with great ease, and with very little loss of time.
Divers of these his Commentaries, Right Honorable, have been already translated to the great benefit of this nation: others yet remain untranslated, which doubtless would be no less beneficial. The which, as I have earnestly desired; so, had gifts and means been in any measure answerable, it had been performed ere this. For the present, I have been bold to give your Honor a small taste thereof in these my poor first fruits: wherein although my pains are no way sufficient to commend the same unto your Honor, yet I doubt not xix
CLEMENT COTTON'S DEDICATORY TO THE FIRST ENGLISH EDITION OF 1605 but the matter itself will be found worthy of your H. patronage. For where are the natures and offices of Christ so largely described; the doctrine of the free remission of sins in Christ's blood better established, or faith with her effects more highly commended, than in this Epistle to the Hebrews?
Now as touching the reasons, Right Honorable, that have moved me hereunto, they are briefly these; First, I was not ignorant what singular love and affection your Honor bare to the author of this Commentary for his work's sake, whereof many also are witnesses. Unto which, if your Honor should be pleased to add a second favor in Patronizing these his labors, I thought it would be a special means to revive his memory again, now almost decayed amongst us.
Secondly, I was persuaded that if your Lordship, whom it has pleased the Almighty so highly to advance, being also a favorer and defender of the truth, and of all good causes; would permit this works to pass under your Honors protection: that it would be both better esteemed, and the more acceptably received of all.
Lastly, my good Lord. As I cannot conceal that deep and inward affection of love and duties which I owe unto your Honor, in regard of the near employments which sometimes a dear friend of mine had about your Lordship in your young years: so by this dedication it was my desire to testify part of a thankful mind, in respect that you have not suffered neither length of time, nor your H. weighty affairs in matters of state, to wear the same out of your Honorable remembrance: as by the great favors your H. has lately showed in that behalf, does plainly appear.
Thus in most humble manner craving pardon for my great boldness, I humbly end; beseeching the most high God, possessor of heaven and earth, to pour out the abundance of all blessings both upon you and yours in this life, and to crown your H. and them with immortal blessedness in his kingdom of Gloria, through Christ.
Your Honours in all humble and dutifull affection ever to bee commanded,
Clement Cotton
Clement Cotton's Foreword to the Reader
TO THE READER
Dear Christian Reader, among the many helps wherewith God has 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 speak) thou has been too long unfurnished. Diverse good and godly men have labored, some by their own writings, and some again by translating the works of others, to store thee with Sermons and Expositions in English, upon all the books of the New Testament, this Epistle to the Hebrews lonely excepted: which lack, rather than it should be unsupplied, has caused me (the unfittest I confess at many thousands) to undertake the translation of the Commentary ensuing: which being finished, I have been bold (for thy benefit Christian Reader) now to publish. Hoping therefore of thy friendly allowance and acceptance of these my poor endeavors: I beseech thee, if thou reap that benefit thereby, which I heartily with thou may, to give God the praise, and to help me with thy prayers. Thus commending thee and thy studies to the grace of God, I bid thee farewell.
Thine ever in Christ, C.C.
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Translator's Preface to the Catholic Epistles
TRANSLATOR'S PREFACE
THE Dedication to King Edward the Sixth is remarkably interesting, as it refers to the character of Popery at that day, and to its manoeuvres with regard to a General Council. The language is strong, and perhaps rougher than what would be at present used, but still true according to all we gather from history as to the state of things in those days. The main principles of Popery are still the same, and similar are its proceedings, though they may be more disguised, and its spirit is equally intolerant and persecuting. Like Mahomedanism, it is exclusive, and ever injurious to the harmony and peace of society.
The order in which the Epistles are arranged is not the same as in our version. There has not been a uniformity in this respect among the ancients. The reason for the arrangement here adopted was probably this, that the First Epistle of Peter, and the First of John, had, from the beginning, been universally acknowledged as genuine, while the Epistle of James, the Second of Peter, and that of Jude, had not from the first been universally received as canonical, though they were eventually so received. The Second and the Third Epistle of John were evidently not deemed by Calvin as "catholic;" and for this reason, as it seems, he omitted them.
The word "Catholic," or General, as applied to the Epistles here explained, has been differently understood. Some have thought that they have been thus called, because they contain catholic truths; but other Epistles might, for this reason, be also called catholic. Others have supposed that catholic is synonymous with canonical; but in this case also there is no more reason for applying the word to these Epistles than to any other Epistles. But the more probable opinion is, that they were called Catholic, or General, because they were not written to any particular Church, but to Jewish or to Gentile Christians generally. Moreover, the term was not given them at first, but in subsequent ages.
The most probable dates of the five Epistles here explained are the following: —
BOOK DATE The Epistle of James, A.D. 61 The First Epistle of Peter, A.D. 65 xxii
John Calvin
The Second Epistle of Peter, A.D. 65 The Epistle of Jude, A.D. 66 The First, Epistle of John A.D. 68 This is the order according to the dates most approved by the learned. There is, for the most part, a unanimity as to the dates of the three first Epistles; but with regard to the Epistle of Jude, and the First Epistle of John, there is not the same agreement. There are many who fix later dates: to Jude, 90, and to John, 91 or 92. But this is a matter of no great consequence.
No doubt can be justly entertained but that James, called the Less, was the author of the Epistle. He was the son of Alphaeus or Cleopas, and of Mary, probably a cousin, not a sister, of Mary the mother of our Lord. Hence he is called our Lord's brother, (Galatians 1:19;) that is, a near relative, as the Word brother is often taken in Scripture. He took a leading part in the council held at Jerusalem, mentioned in Acts 15; and, according to Jerome, he resided there thirty years, and presided over the Church. He was put to death, as Hegesippus relates, who flourished in the second century, by a tumultuous mob, excited by Jewish zealots, in the year 62.
The canonicity of James's Epistle has been a subject of dispute, though almost universally allowed in the present day. The facts respecting it, according to Basnage, are these, — During the three first centuries it was not extensively known; in the fourth century its authenticity was by some disputed; but in the fifth century it was universally acknowledged as genuine; and it has ever since been so acknowledged, with a very few exceptions. What seems to be a sufficient evidence in its favor is the fact, that it is found as a part of Holy Scripture in the first Syriac Version, which was made early in the second century.
The occasion of writing the Epistle appears to have been the abuse made of the doctrine of free grace by professing Christians, — a subject referred to also by Paul in Romans vi., and in his other Epistles. Abounding grace is at one time despised and rejected; at another time it is turned into licentiousness: these are evils which have ever prevailed in the Church. The Pharisee is too proud to receive grace; the Antinomian pretends to receive and magnify grace, that he may gratify the inclinations of his sinful nature. It was against the Antinomian that James wrote his Epistle.
According to Lardner and Macknight, the Epistle was addressed to the whole Jewish nation, at home and abroad, believers and unbelievers; according to Grotius and Wall, to the Jews dispersed abroad indiscriminately, believing and unbelieving; according to Michaelis, to the believing Jews, while the unbelieving were not overlooked; but according to Beza and Scott, to the scattered Jews who professed the Christian faith. And this last opinion has xxiii
TRANSLATOR'S PREFACE TO THE CATHOLIC EPISTLES
the strongest reasons and evidence in its favor. 6
With regard to the First Epistle of Peter, there has never been a doubt respecting its genuineness. This Apostle took a prominent part at first in the cause of Christianity, but of his labors after the council at Jerusalem, in the year 49, recorded in Acts 15, we have no account in Scripture. Mention is indeed made, in Galatians 2:11, of his being afterwards at Antioch. It has been justly concluded from the superscription of this Epistle that he exercised his ministry in those parts which are here mentioned.
It was thought by Beza and Grotius that the Epistle was addressed to converted Jews; but by Doddridge, Macknight, and Scott, to Christians in general, both Jews and Gentiles. The latter opinion is the most probable. The arguments assigned by Horne, in his Introduction, in favor of the former opinion, are by no means satisfactory.
With regard to the Second Epistle of Peter, doubts have been entertained by some as to its authenticity. It appears that it was not at first so widely known as his First Epistle; and this was probably the reason why there were some during the first three centuries who did not regard it as genuine. But it has been quoted as a part of Scripture by some of the earliest Fathers, and fully acknowledged as authentic by those of the fourth and succeeding centuries.
The First Epistle of John has from the beginning been uniformly received as a portion of Divine Revelation. Some difference has existed as to the persons for whom it was especially intended, — a matter of no great importance. Some have supposed it to have been written for the Jewish Christians in Judea; but others, with more probability, for Christians generally, both Jewish and Gentile.
Though there is no name attached to it, yet there has been universal consent from the beginning that John was its author; and indeed the style of it throughout is sufficient to shew that he was the writer of it; for his Gospel and the Book of Revelation are in this respect exactly alike; and it is a style peculiarly his own.
Jude, or Judas, was, as he says, the brother of James, and therefore the son of Alphaeus or Cleopas. Though he does not call himself an apostle, yet he proved himself to be so by saying that he was the brother of James. He is called, as James was, the brother of our Lord, Matthew 13:55. We have in Scripture no account of his ministry after the day of Pentecost.
His Epistle was not at first universally received as canonical. This is acknowledged by Origen, Eusebius, and Jerome; at the same time, they themselves so regarded it; and Jerome says that in his day it was by most received as genuine; and it has been quoted as a part of Scripture by Clement of Alexandria, Tertullian, Cyril of Jerusalem, Athanasius, Ambrose, and Augustine. 7
6See Horne's Introduction, vol. 4, part 2, chap. 4, sect. 3. 7See Wolfius' Prolegomena to this Epistle.
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That some of the Epistles were not universally received as authentic at first is no matter of wonder, when we consider the scattered condition of the Church, and the scanty means of communication. The fact, that some had doubts respecting them does not in the least degree invalidate their genuineness; on the contrary, it has conduced to strengthen the evidence in their favor; for the doubts of some must have occasioned a more minute inquiry as to their authenticity. And it was not long before all the Epistles, about which there had been some doubts, had attained the universal approbation of the Church; and what Lardner states is worthy of special attention, — That no writings, received by the primitive Church as genuine, have been since proved to be spurious; and that no writings, regarded by it as spurious, have been since proved to be genuine.
The Editor must mention here, what perhaps he ought to have mentioned before, — that in his translations he has not always retained what is called the historical present tense, which is often used by Calvin, according to the practice of Latin and Greek writers, and also of the Prophets and the Evangelists. This mode of writing does not accord with the usage of the present day.
Our translators have not been uniform in this respect either in the New or the Old Testament; for they sometimes departed from the original as to this tense, though, for the most part, they retained it. As, for instance, in John 11:39-40, the historical present is not retained in the 39th, while it is retained in the 40th verse. The anomalies as to the tenses often met with, especially in the Psalms, have arisen from overlooking this peculiarity. The future in Hebrew is very often used for the present; and this is the historical present, and ought to be rendered in our language in the past tense.
J.O. ThrussIngton, Sept. 29, 1855.
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Calvin's Dedication to the Catholic Epistles
DEDICATION
TO HIS MOST SERENE HIGHNESS, EDWARD THE SIXTH THE KING OF ENGLAND, THE LORD OF IRELAND, AND A MOST CHRISTIAN PRINCE,
JOHN CALVIN. Behold, I return to you again, most excellent King. For though I did not expect that the Commentaries on Isaiah, which I lately dedicated to your Majesty, were a worthy gift, yet it was offered with my hearty good wishes. I have, therefore, thought of adding the Catholic Epistles, as they are commonly called, as a supplement to make up a full measure, so that both might come to your hands at the same time. And doubtless, since they were written either to Gentiles far distant, or to such as inhabited various countries far asunder, it is nothing new to them to pass over the sea, and to make a long circuit in coming to your Majesty. At the same time I thus as a private individual offer to you, most illustrious King, my labors, that being published under your name, they may profit all.
And truly, if there has ever been a time when the truth of God ought to have been freely and boldly maintained, it has never been more necessary than in the present day, as all must see. Not to mention the atrocious cruelty exercised towards its professors, to omit also all those machinations by which Satan fights against it, sometimes covertly and sometimes openly, there are places in which the pure doctrine of Religion lately prevailed, but where now the satellites of the Roman Antichrist, by their spurious deformations so mock Christ as though they gave a reed in his hand instead of a scepter, and laid a crown of thorns on his head. When these crafty corrupters of the purity of the Gospel hope by their arts gradually to extinguish it, with what cowardice do they connive at these mockeries offered to Christ, who ought to have hazarded their life a hundred times rather than to redeem it for a very short time by their perfidious silence?
In the meantime, the Pope himself, to complete the last tragedy of crucifying the Son of God, is said to have summoned again his own masked council. Though he marches with his savage soldiery to obliterate the name of Christ and to destroy his Church, yet every kind of council is to him as a sacred sword, to make slaughter as it were a solemn rite. Thus Paulus the Third, when he had resolved to kill and destroy all by whom the defense of truth was preferred to their own life, made a show at Trent of that odious spectre, xxvi
John Calvin though disguised in fine colors, that he might put an end to the Gospel as it were by its thunders. But all that preparation, when the good fathers had begun, through some gleams emitted at the sessions, to dazzle the eyes of the simple, was put an end to by a secret and sudden blast from the holy seat, and vanished into smoke, except that for the purpose of continuing the terror, a little cloud rested for a time on Bononia.
Hence Julius, his successor, who had performed his part previously at Trent, is said to be preparing himself now for this stratagem, as though this only remained as means to obliterate the Gospel from the memory of men, that is, to fulminate against us with the horrible and terrific decrees of council; though many think that he only makes a pretense. But it signifies but little whether he pretends or really means to call a council. It is indeed a thing clear and well proved, that since the Papacy began to decline through the efforts of Luther, whoever occupied that citadel of tyranny, though they might hope to obtain some support from a council, they yet have shunned this kind of remedy in way similar to a sick man, who, being all over full of ulcers, dreads even the touch of the most tender physician. Therefore common even among children is the saying, that the Papacy cannot otherwise be assisted by a council than by cauterizing or amputation.
But I see no cause why the Popes dread councils so much, except that fear is an inseparable companion of a bad conscience. For what, I pray, was the late rabble at Trent, (to which yet they gave the name of a holy, general, and ecumenical synod,) but a sort of empty apparition, which no more disturbed the pleasures of the Pope than the clangor of trumpets, or the sound of drums, with which he daily amuses himself? Were, indeed, a synod from all parts really assembled, here might be some cause of fear, lest a disturbance, arising in so great a multitude, should occasion a greater tumult. But by such fictitious councils as that of Trent, who can believe that a Pope could be terrified any more than by children's rattles, but that on the contrary he would sweetly slumber as through the blandishments of a quieter sleep? For example, two or three cardinals shall be chosen by the Pope, being his bosom friends, who shall wield all the authority. The same tyrant will hire from his courtiers some greedy fellow for a few ducats a month, who, being clothed in the mask of a patriarch, will servilely declare as his own opinion what had been dictated to him. Such was that blind Robert at Trent, whom I saw some time ago at Ratisbon, busying himself, not less foolishly than wickedly, in behalf of the Pope, when by his inveiglements he tried to draw me to a conference with Contarenus. There will fly together from all Italy the three-halfpenny bishops, of whom there will be a vast abundance. There will come also from France and Spain some of the light-headed and fatuitous, and others infamous for the vices of their former life; who afterwards returning home will boast that they had rendered a good and faithful service to the Catholic Church. Moreover, there will come forth from the caves of monks a great conflux of frogs into that marsh, who by their eager croaking will xxvii
CALVIN'S DEDICATION TO THE CATHOLIC EPISTLES
banish far away every truth. What! do I imagine here a new thing, or do I not, on the contrary, correctly describe the assembly which was lately seen at Trent?
Why then is it that the Pope dreads these guardians of his own tribunal, who are all, in the first place, his own servile creatures; and who, in the second place, seek no other thing than to gain by any means his favor?
Our Julius especially, who is a veteran in matters of this kind, can in mockery, whenever he pleases, compose such a council as this, so as, in the meantime, to leave as usual the thing undone. And, indeed, as he has given to many of the Dominicans the red cap, it seems to be no obscure prelude of such an event. This order, as they say, has ever been in favor with him; but such profusion arises from a higher cause. He, indeed, knows well, that none are more shameless than these beggarly fellows, as he has often employed at his nod their illiberal and sordid services. When he raised them again to this dignity, he knew that whatever he might bid them to do, none would be more audacious or more cruel than they. Besides, he is not ignorant that most of these hungry dogs, feeding on the same rewards, would rush into any contentions he wishes. I do not, however, say that they are mistaken who declare that he does not desire a council. But when he has arranged his own theater, some sudden storm will be raised with no great trouble, which will disturb the whole proceeding. Hence, at the very beginning, if his own advantage so require it, he will fold up the curtains. A council, however, though an empty phantom, he thinks to be to him like Hercules's club, to lay Christ prostrate, and to break in pieces the remnant of the Church.
When this prince of impiety so wickedly tramples upon the glory of our God and the salvation of men, does it become us by silence to betray the sacred cause? nay, we ought to undergo hundred deaths, were that possible, rather than to suffer so unworthy, wicked, and barbarous oppression of sound doctrine to continue unknown through our sloth.
But let us grant what is hardly credible, that the Pope with his band does seriously intend to call a council. In that case Christ will not, at the first view, be so grossly mocked; yet in this way a wicked conspiracy would be formed against him: nay, the greater the fame of the gravity and splendor of the Papal council, the more injurious would it be to the Church, and a more dreadful pest would it prove. For it cannot possibly be hoped, that an assembly gathered under the authority of Antichrist, should be governed by the Spirit, or that the slaves of Satan should exercise any moderation. In the first place, the Pope, the professed and sworn enemy of Christ, would occupy there the chief place of authority. Though he would especially pretend to ask the opinions of the Fathers sitting there, yet being terrified by his presence, they would all follow what would please him. But in an assembly fully agreeing in every impiety, what need would there be of dissimulation? Such, I have no doubt, is every one of the cardinals. In that very college, which pretends to be a holier senate, there prevails, it is evident, an Epicurean xxviii
John Calvin contempt of God, a savage hatred of truth, a rabid fury against all the pious. Then the order of bishops, does it not consist nearly of the same monsters? except that many among them are slothful asses, who neither openly despise God, nor hostilely oppose sound doctrine; yet they are so enamoured with their own depraved state, that they cannot endure any reformation. Add to this, that authority will reside almost wholly with the few, who, being indeed altogether destitute of any concern for true religion, will shew themselves the most fierce supporters of the Roman See: others will make up the number. As every one of these will speak the most atrocious things against us, there will be many not only of those who may only give their votes, but also of the princes, who will subscribe either willingly and gladly according to their own inclinations, or from ambition, or from fear.
I am not however, so unjust as not to concede that some of these have a sounder judgment and are not otherwise ill disposed; but they do not possess so much courage, that they will dare to resist the wickedness of the whole body. There will be perhaps, amidst a thousand, two or three who may dare to give a half-uttered word for Christ, (as Peter Paul Vergerius at Trent) but the holy council of the Fathers will have a remedy at hand, so that such may not create any further trouble; for being cast into prison, they will be presently driven to a recantation, or they will have to pay the penalty of death for too much freedom of speech, or they will have to drink the cup of perpetual silence.
But such is the equity with which we are treated, that we are untameable and hopelessly perverse heretics, except we seek from the holy council the rule for the necessary reformation, except we acquiesce without any demur in its decrees, whatever they may be. We, indeed, do not shun the authority of a legitimate council, (if such could be had,) as we have already made sufficiently evident by clear proofs. But when they require that we are to bow to the judgment of the chief adversary of Christ without any appeal, and indeed on this condition, that religion is to be defined at their will and pleasure, and not by the Word of God, what reason have we for submission, except we are prepared willingly and knowingly to deny Christ? There is no reason for any one to object and say, that we distrust before the time. Let them give us a council in which there will be a free liberty given to defend the cause of truth: if to that we refuse to come, and to give a reason for all that we have done, then they will justly charge us with contumacy. But so far will a permission be given us freely to speak, that there is no doubt but that we shall be prevented from making even a suitable defense. For how can they listen to the clear-sounding thunders of truth, who can by no means bear warnings however bland and conveyed in soft whispers? But this they publicly do — They invite us; is it that they may grant us some place on the lowest seats? Nay, they declare that it is not lawful to admit any one to their sittings except the anointed and the mitred. Then let them sit, provided we are heard, declaring the truth while standing. They answer, that they freely xxix
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promise a hearing; that is, that having presented a suppliant petition, being ordered immediately to depart, after the turbulent clamours of some days, we shall be recalled for the purpose of being condemned. I say clamours, not that any altercation of dissidents is to be in that assembly, but that the sacred ears of bishops having been so irreverently offended by us, the indignity will appear to them intolerable. It is not unknown how tumultuous is their violence. Surely, when they ought to determine the cause with reason, this can never be obtained from them, when not even a slight hearing can be hoped for.
We shall endeavor to restore God's worship to its purity, purged from the innumerable superstitions by which it has been corrupted. Here the profane orators will chatter about nothing but the institutes, the old rites and ceremonies of the Fathers, as though the Church taught by the celestial ministry of the prophets and of Christ knew no other way of worshipping God than by adopting, in brutal stupidity, the dregs of Romulus, made fascinating by the anile dotages of Numa Pompilius. But where is that simplicity of obedience which the Lord everywhere makes so much of and so distinctly requires?
If the controversy be concerning the depravity of human nature, the miserable and lost state of mankind, the grace and power of Christ, or the freeness of our salvation, they will immediately bring forward and dogmatically allege the putrid axioms of the schools, as things that ought to be received without dispute. The Holy Spirit teaches us in Scripture, that our mind is smitten with so much blindness, that the affections of our heart are so depraved and perverted, that our whole nature is so vitiated, that we can do nothing but sin, until he forms a new will within us. He constrains us, condemned to eternal death, to renounce all confidence in our own works, and to flee to our only asylum, the mercy of God, and to trust in it for all our righteousness. He also, inviting us to God, testifies that God is reconciled to us only through the blood of Christ, and bids us to rely on Christ's merits, and to come boldly to the heavenly tribunal. That none of these things may be heard, those endless decrees are adduced, to violate which is deemed more unlawful than to disbelieve God and all his angels.
Of the sacraments they will not permit a word to be said, differing from the notions entertained of them. And what else is this but to preclude the possibility of any reformation? But it is easy to show how preposterous is the administration of the sacraments under the Papacy, so that hardly anything bears an affinity to the genuine doctrine of Christ. What spurious corruptions have crept in, nay, what disgraceful sacrileges have entered! It is not lawful to move a question on this subject. Hence it is a common saying with theologians, which they have published everywhere in their books: That the Church may remain safe, care must especially be taken that the council should not admit a doubt respecting the chief controversies of the present day. Come forth also has lately, in the Italian language, the insipid book of one xxx
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Mutius, witlessly breathing nothing but carnage, in which he dwells profusely on this point, that nothing else is to be done by the reverend Fathers, when they meet in council, but to pronounce what already appears to them right on the whole subject, and to compel us to subscribe to their sanguinary edicts. I should not indeed have thought it necessary to mention the hoarse chatterings of this unlucky owl, had not Pope Julius recommended the work. Hence readers may judge what sort of council Mutius recommends, and is to be expected from Julius his approver.
As then we see that these antichrists rush on with desperate pertinacity in order to destroy sound doctrine, and with equal insolence boldly exult that they will set up a masked council for no other purpose than that, having put to flight the gospel, they may celebrate their own victory; let us also in our turn gather courage to follow the banner of our leader, having put on the armor of truth. Were only the pure and simple doctrine of Scripture to shine forth as it ought, every one, who refuses not to open his eyes, would acknowledge the Papacy to be a savage and an execrable monster, made up, through Satan's arts, of innumerable masses of errors. For we make it evident by the most solid proofs, that the glory of God is so distributed by a sacrilegious rending among fictitious idols, that hardly a hundredth portion of his right remains to him. And further, when they reserve for him some portion of worship, we can show that no part of it is sincere, inasmuch as all things are full of the superstitious inventions of men; the law of God is also loaded with similar devices, for miserable consciences are held bound under the yoke of men, rather than ruled by God's commandments; and they groan and toil under the unjust burden of so many traditions, nay, they are oppressed with a cruel tyranny. We declare that, prevaricating obedience can avail nothing except to lead men to a deeper labyrinth. We shew clearly from Scripture, that Christ's power under the Papacy is almost abolished, that his grace is in a great measure made void, that unhappy souls removed from him, are inflated with a fatal confidence in their own power and works. We prove that prayer to God, such as is prescribed by his word, (which yet is the only true asylum of salvation) is wholly subverted. We plainly shew that the sacraments are adulterated by extraneous inventions, and are also transferred to a foreign purpose; for the power of the Spirit is impiously tied to them, and what is peculiar to Christ is ascribed to them. Then we disown the number seven, which they have presumptuously adopted. The mass also, which they imagine to be a sacrifice, we prove to be a disgraceful denial of the sacrifice of Christ. There are many other sacrilegious things of which we make it evident that they are guilty.
Doubtless, were only the Scripture allowed its own authority, there are none of these things respecting which our adversaries would not be constrained to be mute. And this is what they by no means dissemble, when they contend that owing to the ambiguous meaning of Scripture, we ought to stand solely on the judgment of the Church. Who, I pray, does not see, xxxi
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that by laying aside the word of God, the whole right of defining things is thus transferred to them? Though they may kiss the closed copies of the Scripture as a kind of worship, when yet they charge it with being obscure and ambiguous, they allow it no more authority than if no part of it existed in writing. Let them assume specious titles as they please, that they may not appear to allege anything besides the dictates of the Spirit, (as they are wont to boast,) yet it is a settled and fixed thing with them, that all reasons being laid aside, their will alone ought to be believed ({αὐτόπιστος}.)
Then, lest the faithful should be carried about by every wind of imposture, lest they should be exposed to the crafty cavils of the ungodly, being taught by the sure experiment of faith, let them know that nothing is more firm or certain than the teaching of Scripture, and on that support let them confidently recumb. And since we see that it is shamefully deformed by the false comments of the Sophists, and that at this day the hired rabble of the Pope are bent on this artifice, in order that by their smoke they may obscure the light, it behoves us to be more intent on the restoration of its brightness.
I, indeed, have in an especial manner resolved to devote myself to this work, as long as I live, whenever time and opportunity shall be afforded me. In the first place, the Church to which I belong shall thus receive the fruit of this labor, so that it may hereafter continue the longer; for though a small portion of time remains to me from the duties of my office, yet that, how small soever it may be, I have determined to devote to this kind of writing.
But to return to you, most, illustrious King, here you have a small pledge, my Commentaries on the Catholic Epistles, where many things have been deemed obscure and recondite, which I have endeavored so to explain, that an easy access to the true meaning might be open to a reader not altogether slothful. And as interpreters of Scripture, according to their opportunity, are to supply weapons to fight against Antichrist, so also you must bear in mind that it is a duty which belongs to your Majesty, to vindicate from unworthy calumnies the true and genuine interpretation of Scripture, so that pure religion may flourish. It was not without reason that God commanded by Moses, that as soon as a king was appointed over his people, he should take care to have a copy of the Law written out for himself. Why so, if he had, as a private individual, already exercised himself diligently in this work, but that he might know that kings have themselves need of this remarkable doctrine, and are especially enjoined to defend and maintain it; the Lord has assigned to his Law a sacred habitation in their palaces. Moreover, since the heroic greatness of your mind far surpasses the measure of your age, there is no reason why I should add more words to stimulate you.
Farewell, most noble King. May the Lord protect your Majesty as he has already done, govern you and your counsellors with the spirit of wisdom and fortitude, and keep your whole kingdom in safety and peace.
Geneva, Jan. 24, 1551.
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Hebrews
Hebrews: Calvin's Epistle Dedicatory
EPISTLE DEDICATORY
JOHN CALVIN TO THE MOST MIGHTY AND MOST SERENE PRINCE, SIGISMUND AUGUSTUS, by the Grace of God, the King of Poland, Great Duke of Lithuania, Russia, Prussia, and Lord and Heir of Muscovy, etc.
There are at this day many foolish men, who everywhere, through a vain desire for writing, engage the minds of ignorant and thoughtless readers with their trifles. And to this evil, most illustrious King, is added another indignity — that while they inscribe to kings and princes their silly things, to disguise, or at least to cover them by borrowed splendor, they not only profane sacred names, but also impart to them some measure of their own disgrace. Since the unreasonable temerity of such men makes it necessary for serious and sober writers to frame an excuse, when they publicly dedicate their labors to great men, while yet there is nothing in them but what corresponds with the greatness of those to whom they are offered, it was necessary to make this remark, lest I should seem to be of the number of those who allow themselves, through the example of others, to render public anything they please, however foolish it may be. But it has not escaped me how much it has the appearance of foolish confidence, that I, (not to speak of other things,) who am an unknown and obscure man, should not hesitate to address your royal Majesty. Let my reasons be heard, and if you, O King, approve of what I do, what others may judge will cause me no great anxiety.
First, then, though I am not forgetful of mine insignificance, nor ignorant of the reverence due to your Majesty, yet the fame of your piety, which has extended almost to all who are zealous for the sincere doctrine of Christ, is alone sufficient to remorse any fear; for I bring with me a present which that piety will not allow you to reject. Since the Epistle inscribed to the Hebrews contains a full discussion respecting the eternal divinity of Christ, his government, and only priesthood, (which are the main points of celestial wisdom,) and as these things are so explained in it, that the whole power and work of Christ are set forth in the most graphic manner, it deservedly ought to obtain in the Church the place and the honor of an invaluable treasure. By you also, who desire that the Son of God should reign alone and be glorified, I doubt not but that it will be valued.
In the interpretation which I have undertaken, I say not that I have suc-
John Calvin ceeded; but I feel confident that when you have read it you will approve at least of my fidelity and diligence. And as I claim not the praise of great knowledge or of erudition, so what has been given me by the Lord for the purpose of understanding the Scripture, (since this is to glory in him,) I am not ashamed to profess; and if in this respect I have any capacity to assist the Church of God, I have endeavored to give an evident proof of it in these my labors. I therefore hope that the present (as I have said) which I offer will not only avail, O King, as an excuse to your Majesty, but also procure for me no small favor.
This may possibly be also a new encouragement to your Majesty, who is already engaged in the work of restoring the kingdom of Christ, and to many who live under your government to further the same work. Your kingdom is extensive and renowned, and abounds in many excellences; but its happiness will then only be solid, when it adopts Christ as its chief ruler and governor, so that it may be defended by his safeguard and protection; for to submit your scepter to him, is not inconsistent with that elevation in which you are placed; but it would be far more glorious than all the triumphs of the world. For since among men gratitude is deemed the proper virtue of a great and exalted mind, what in kings can be more unbecoming than to be ungrateful to the Son, by whom they have been raised to the highest degree of honor? It is, therefore, not only an honorable, but more than a royal service, which raises us to the rank of angels, when the throne of Christ is erected among us, so that his celestial voice becomes the only rule for living and dying both to the highest and to the lowest. For though at this day to obey the authority of Christ is the common profession, made almost by all, yet there are very few who render this obedience of which they boast.
Now this obedience cannot be rendered, except the whole of religion be formed according to the infallible rule of his holy truth. But on this point strange conflicts arise, while men, not only inflated with pride, but also bewitched by monstrous madness, pay less regard to the unchangeable oracles of our heavenly Master than to their own vain fictions; for whatever pretenses they may set up, who oppose us and strive to assist the Roman Antichrist, the very fountain of all the contentions, by which the Church for these thirty years has been so sorely disturbed, will be found to be, that they who seek to be deemed first among Christ's disciples, cannot bear to submit to his truth. Ambition as well as audacity has so far prevailed, that the truth of God lies buried under innumerable lies, that all his institutions are polluted by the basest corruptions; his worship is in every part vitiated, the doctrine of faith is wholly subverted, the sacraments are adulterated, the government of the Church is turned into barbarous tyranny, the abominable sale of sacred things has been set up, the power of Christ has been abused for the purpose of sustaining the tyranny of the ungodly, and in the place of Christianity is substituted a dreadful profanation, full of the grossest mummeries of every kind. When for these so many and so atrocious evils we bring
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this one remedy — to hear the Son of God speaking from heaven, we are instantly opposed by these Atlases, not those who support the Church on their shoulders, but who elevate on high by vain boastings of empty titles an idol devised and formed by themselves. They also adduce this as a pretext for their fierce recriminations, that we by our appeals disturb the peace of the Church. When we come to know things aright, we see that these subtle artifices devise for themselves a Church wholly different from that of Christ! And what else is this but a wicked and sacrilegious attempt to separate the body from its head? It hence appears how frivolous is the boasting of many as to Christianity; for the greatest part suffer themselves to be governed by nothing less than by the pure teaching of the Gospel.
But what you acknowledge, O King, that in order that Christ may take an entire possession of his own kingdom, it is necessary to clear away all superstitions, is a proof of singular wisdom; and to undertake and attempt what you judge to be thus necessary, is an evidence of rare virtue. That you are indeed like another Hezekiah or Josiah, destined by God to restore shortly to the kingdom of Poland a purer teaching of that gospel, which has been throughout the world vitiated by the craft of Satan and perfidy of men, there are many things which give almost a certain hope to all good men. For, to omit other superior qualities, which even foreigners proclaim and men of your own kingdom observe with great advantage, there has ever appeared in you a wonderful concern for religion, and religion itself appears eminent in you in the present day. But the chief thing is, that Christ, the Sun of Righteousness, has so irradiated your mind with the light of his Gospel, that you understand that the true way of governing the Church is no other than what is to be derived from him, and that you at the same time know the difference between that genuine form of religion which he has instituted, and that fictions and degenerate form which was afterwards introduced; for you wholly understand that God's worship has been corrupted and deformed, as innumerable superstitions have crept in, that the grace of Christ has been unworthily involved in great darkness, that the virtue of his death has been annihilated, that he himself has been almost lacerated and torn in pieces, that assurance of salvation has been plucked up by the roots, that consciences have been miserably and even horribly vexed and tormented, that wretched men have been led away from the sincere and right worship of God into various and perplexed labyrinths, that the Church has been cruelly and tyrannically oppressed; and, in short, that no real Christianity has been left.
It is not to be believed, O most noble King, that you have been in vain endowed by God with this knowledge; doubtless he has chosen you as his minister for some great purposes. And it has hitherto happened through God's wonderful Providence that no innocent blood has been shed in the renowned kingdom of Poland — no, not a drop, which by calling for vengeance might retard so great a benefit. It was through the clemency and gentleness of
John Calvin
King Sigismund, of happy memory, the father of your Majesty, that this did not take place; for, while the contagion of cruelty was spreading through the whole of the Christian world, he kept his hands pure. But now your Majesty and some of the most eminent of your princes not only receive Christ willingly when offered to them, but anxiously desire him. I also see John a Lasco, born of a noble family, carrying the torch to other nations.
The presumption of Eckius is by no means to be endured, who dedicated to King Sigismund, the father of your Majesty, his book on The Sacrifice of the Mass; for he thus, as far as he could, affixed a base blot to your illustrious kingdom! At the same time, it was nothing strange in that Silenus, who, being the prince of drunkards, was wont to vomit at the altar as well as at the dunghill. Now, by dedicating this my labor to your Majesty, I shall at least effect this, that I shall wash away from the name of Poland the base filth of Eckius, so that it may not stick where it has been so unworthily fixed. And by doing so I shall not, as it seems to me, attain a small object; and no book of Scripture could hardly be chosen so suitable for such a purpose. For here our Apostle shows in an especial manner, that the sacrifice which Eckius advocates is manifestly inconsistent with the priesthood of Christ. There is here, indeed, no mention of the mass, which Satan had not then vomited out of hell. But by bidding the Church to be satisfied with the one only true sacrifice which Christ offered on the cross, that all rites of sacrificing might cease forever, he doubtless closes the door against all their new glosses. The Apostle cries aloud that Christ was sacrificed on the cross once for all, while Eckius feigns that this sacrifice is daily renewed! The Apostle declares that the only Son of God was the fit priest to offer himself to the Father, and hence he was constituted by an oath; but Eckius denies that he alone is the priest, and transfers that function to hired sacrificers! At the same time, I am not ignorant of the evasions by which they elude these and similar arguments; but there is no fear that he will deceive any but those who are blind or who shun the light. He was at the same time so inebriated with Thrasonic haughtiness that he labored more in insolent boasting than in subtle demonstration. That I may not, however, seem to triumph over a dead dog, I will add nothing more at present than that my Commentary may serve to wipe off the filthy stain which that unprincipled and Scottish man attempted to fix on the name of Poland; and there is no fear that they who will read will be taken by his baits.
Moreover, as I wish not in offering this my labor to your Majesty, only to show privately a regard for you, O King, but especially to make it known to the whole world, it remains now for me humbly to implore your Majesty not to repudiate what I do. If indeed a stimulus be thereby given to encourage your pious endeavors, I shall think it an ample remuneration. Undertake, then, I pray, O magnanimous King, under the auspicious banner of Christ, a work so worthy of your royal elevation, as well as of your heroic virtue, so that the eternal truth of God, by which his own glory and the salvation of men
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are promoted, may, wherever thy kingdom spreads, recover its own authority, which has been taken away by the fraudulent dealings of Antichrist. It is truly an arduous work, and of such magnitude as is sufficient to fill even the wisest with solicitude and fear.
But first, there is no danger which we ought not cheerfully to undergo, no difficulty which we ought not resolutely to undertake, no conflicts in which we ought not boldly to engage, in a cause so necessary. Secondly, as it is the peculiar work of God, we ought not in this case to regard so much the extent of human powers as the glory due to his power; so that, relying on that not only to help us, but also to guide us, we may venture on things far beyond our own strength; for the work of restoring and establishing the church is not without reason everywhere assigned in Scripture to God. Besides, the work itself is altogether divine; and as soon as any beginning is made, whatever arts of injury Satan possesses, he employs them all either to stop or to delay a further progress. And we know that the prince of this world has innumerable agents who are ever ready to oppose the kingdom of Christ. Some are instigated by ambition, others by gain. These contests try us in some degree in our humble condition; but your majesty will have, no doubt, to experience far greater difficulties. Therefore, all those who undertake to promote the doctrine of salvation and the wellbeing of the Church must be armed with invincible firmness. But as this business is above our strength, aid from heaven will be granted to us.
It is in the meantime our duty to have all these promises which everywhere occur in Scripture inscribed on our hearts. The Lord who has himself as it were by his own hand laid the foundations of the Church, will not suffer it to remain in a decayed state, for he is represented as solicitous to restore it and to repair its ruins; for, by speaking thus, he in effect promises that he will never fail us when engaged in this work. As he would not have us to sit down as idle spectators of his power, so the presence of his aid in sustaining the hands which labor, clearly proves that he himself is the chief architect. What, therefore, he so often repeats and inculcates, and not without reason, is, that we are not to grow weary, however often we may have to contend with enemies, who continually break forth into hostility; for they are, as we have said, almost infinite in number, and in kinds various. But this one thing is abundantly sufficient, that we have such an invincible Leader, that the more he is assailed the greater will be the victories and triumphs gained by his power.
Farewell, invincible King. May the Lord Jesus rule you by the spirit of wisdom, sustain you by the spirit of valor, bestow on you all kinds of blessings, long preserve your Majesty in health and prosperity, and protect your kingdom. Amen.
Geneva, May 23, 1549