The Argument of the Epistle to the Hebrews

THere have beene diverse opinions in times past, not onely touching the Authors name of this Epistle: but also even the Epistle it self has bin received with much adoe; and that very lately among them of the Latine churches. They had it in suspition, as if it favored the error of Nouatus, touching the deniall of pardon to those which fell backe againe into sinne: but when we shall come to those places where this matter is spoken of, we will show that this their suspition was causelesse. Nowe for mine owne part, I doe receive it without any difficultie at all among the Apostolicall Epistles; and doe make no doubt but that it came to pass by the craft and subtiltie of the Devil, that there have beene some previously which have 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 speaks of the Priesthood of Christ: neither yet any which does more highly extoll the dignitie, and virtue of his onely Sacrifice, the which he has offered vp by his death: neither is there any booke which handleth more fully, both the use and the abrogating of Ceremonies: In a word, none which instructeth us better, that Christ is the ende of the Lawe. Let us 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 us 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 have thought that S. Paul was the Author of it; some others S. Luke; others Barnabas, and others Clement; as S. Hierome declares. Although Eusebius in the sixth booke of the Ecclesiasticall historie, makes mention but of S. Luke and Clement. I know very well that since Chrysostoms time, it has beene wholy received of the Greekes among the Epistles of S. Paul: but the Latines were of another opinion, even among 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 Jews. And if this had beene so, why then should he make mention of Timothy? for by this onely word he had discouered himselfe, and had laid himselfe open sufficiently to their knowledge.

Contrariwise, the manner of teaching, as also his style, does give 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 far off from Saint Pauls manner of speech. Moreover the use and custome of the Catechisme, which he touches 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 give occasion of it. I know the excuse very well which some are wont to bring touching the style; to wit, that the difference of it, does give no sufficient ground to stay our judgments upon, 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 pass other places which are alleadged out of the Scripture: onely I say, that if this Epistle had beene written in Hebrew, there could not have beene an allusion in this word Testament, upon which the author of this Epistle does 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 signifies two things, to wit, Testament, and Covenant: but Berith after the Hebrewes, signifies Covenant onely. This reason will satisfie those that are of sound judgment to prove that which I have 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 Jews but in their owne tongue, this has no more ground then the rest. How few were then to be found which understood the language of their auncestours? Againe, according to the region where every one dwelt, so had he also learned the language of the same. Now the Greeke tongue was spread furthest abroad, and was more in use then any other. I therefore come now to the Argument it selfe.

First we have to observe that the point whereat the Apostle aimeth, is not to perswade the Jews, that Jesus the sonne of Marie, was the Christ, and the Redeemer which had beene promised them. For in as much as he wrote to them which had alreadie made profession of Christianitie, he takes this article as wholy granted. But his onely drift is to prove to them, what Christ his office is, to the ende they might by it acknowledge that the observation of the ceremonies, were abolished by his comming. We must of necessitie note this distinction. For albeit it had beene a superfluous labor in the Apostle, in speaking to those which were then sufficiently perswaded that Jesus which was already manifested was that Christ; to busie himselfe in proving the same point still to them: yet it was necessarie, that he should declare to them what this Christ was: because they did not as yet understand the end; the virtue, 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 with it. The like difference have we at this day with the Papists: for they confesse indeed with us 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 does purposely begin his speach with the dignitie, and greatnes of Christ, because the Jews 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 upon which the disputation was: to wit, that the doctrine brought by Christ ought to have 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 to them in this behalfe, he shows that Christ is much more excellent than all others.

And hauing touched in briefe, in which he is more excellent, he does purposely subiect the Angels underneath him, to the end that all others with them, might be brought vnder, 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 have beene very odious: but after he has showed by the scriptures, that even the heauenly principalities are beneath Christ; there is neither Moses, nor any man els whatever, which ought to refuse to be rāged with them, that so the Sonne of God may have the chieftie aboue all, both Angels and men. And therfore after the Apostle has brought in the Angels vnder the rule and power of Christ; immediately, as taking more courage to 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 servant. Thus then, when we shall perceiue that he alwaies placeth Christ in the soueraigne degree of principalitie, in the first three Chapters, let us know that he aimeth at nothing but this, that when Christ speaks, all others should hold their peace, and that nothing should hinder us to give our whole attention to his doctrine. Although when he sets him before us, as our brother in our flesh, chap. he calles and allures us also by this meanes, to the end we should frame our selues vnder his obedience, and give our selues wholy to 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 there he beginnes to expound the Priesthood of Christ: the true and pure knowledge of which abolishes all the ceremonies of the lawe. But hauing onely in briefe showed how amiable the lawe ought to be to us, 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 Jews, 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 shows 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 has 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 vnder 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 has 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 honor. Of all which things he shows that there was an Image and shadow in the person of Melchisedecke. Now to the ende he might the more certainely prove that the ceremonies of the lawe were abolished, he shows how they, as also the Tabernacle, were instituted to another end, to wit, to serve to the heauenly paterne, to which all was referred. From where it followes, that they were not to be rested in, unless 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 Jeremiah, in which there is promise made of a new Testament, which is nothing els but the correction of the olde. From where it followes, that the old was earthly and weake. So consequently comming to show 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 virtue of it is perpetuall, and that in it is not onely 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 vnder the lawe. To 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 receive 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 give the Jews to understand, that if so be they were to pass from Moses to 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 virtue which was in the fathers, yea the very roote of all virtues; 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 us also to have it in so much the more estimation, in regard that in it we are found to be such, as have a sweet accord, and societie with the universal Church, which has bin since the beginning of the world. The two last Chapters doe containe diverse directions for the rule of a good life: to wit, of hope, of bearing of the crosse, of patience, and perseverance, of the acknowledgement of Gods benefits, of obedience, mercie, and other worke[•] of love; of chastitie, and all such like things. Lastly, he shuts vp his Epistle with a prayer, and immediately puts them in hope of his comming to see them shortly.