Chapter 13 of 13

2Hospitality. Hospitality, that is, receiving and harbouring of poor pilgrims, persecuted and desolate persons, is so acceptable to God and so honourable, that oftentimes it hath been men's good hap to harbour Angels in stead of poor folk unawares. Which must needs be ever a great benediction to them and their families, as we see by Abraham and Lot Gen. 18. and 19. (and the like fell also to S. Gregory, as Jo. Diaconus writeth, to whose ordinary table of poor men, not only Angels but Christ also came in Pilgrim's weed. In vit. li. 1. c. 10. and li. 2. c. 22, 23.) whereof if we had not example and warrant by S. Paul's words in this place, and many other express Scriptures of the old Testament, these scornful miscreants of this time making so little account both of good works and such miraculous entrance of Christ and his Angels into holy men's harbour, would make this also seem fabulous, as they do other like things.Hospitality. Hospitality, that is, receiuing and harbouring of poore pilgrimes, persecuted and desolate persons, is so acceptable to God and so honorable, that oftentimes it hath been mens good happe to harbour Angels in steede of poore folke vnawares. Which must needes be euer a great benediction to them and their families, as we see by Abraham and Lot Gen. 18. & 19. (and the like fell also to S. Gregorie, as Io. Diaconus writeth, to whose ordinarie table of poore men, not onely Angels but Christ also came in Pilgrimes weede. In vit. li. 1. c. 10. & li. 2. c. 22, 23.) wherof if we had not example and warrant by S. Paules wordes in this place, and many other expresse Scriptures of the old Testament, these scorneful miscreants of this time making so litle account both of good workes and such miraculous enterance of Christ and his Angels into holy mens harbour, would make this also seeme fabulous, as they do other like things.

4Marriage honourable. The Apostle (saith a holy doctor) saith, Marriage honourable in all, and the bed undefiled. And therefore the servants of God in that they are not married, think not the good of marriage to be a fault, but yet they doubt not perpetual continency to be better than good marriage, specially in this time when it is said of continency, He that can take, let him take. De fid. ad Pet. c. 3. apud Aug. in fine. Mark the doctrine of the fathers and of the Catholic Church concerning matrimony, that it is honourable, and so honourable, that it is a holy sacrament, but yet inferior to virginity and perpetual continency: honourable in all, that is, all such as may lawfully marry and are lawfully married: not in brother and sister, not in persons that have vowed the contrary, to whom the same Apostle saith it is damnable. 1. Tim. 5. v. 11. And this were the meaning of this place, if it were to be read thus, Marriage is honourable. But to see how the Protestants in all their translations, to abuse the simple, do falsify this sentence of the Apostle, to make it serve for the marriage of Votaries, it is notorious. First, they use deceit in supplying the verb substantive that wanteth, making it the Indicative mood thus, Marriage is honourable &c. as though the Apostle affirmed all marriage to be honourable or lawful, where the verb to be supplied ought rather to be the Imperative mood, Let marriage be honourable, that so the speech may be an exhortation or commandment to them that be or will be married, to use them selves in that state in all fidelity, cleanliness, and conjugal continency one toward an other: as when S. Peter also and this Apostle exhort married men to give honour to their wives as to the weaker vessels, and to possess their vessel in honour, not in the passions of ignominy and uncleanliness: this is honourable or chaste marriage, to which he here exhorteth. And that it is rather an exhortation, than an affirmation, it is evident by the other parts and circumstances of this place both before and after: all which are exhortations in their own translations, this only being in the midst, and as indifferent to be an exhortation as the rest (by their own confession) they restrain of purpose. Our text therefore and all Catholic translations leave the sentence indifferent as it is in the Greek, and as true translators ought to do, not presuming to addict it to one side, lest they should restrain the sense of the holy Ghost to their own particular fantasy. Again, our new Translators corrupt the text in that they translate, in omnibus, among all men, because so they think it would sound better to the ignorant, that Priests, Religious, and all whosoever, may marry: where they cannot tell either by the Greek or Latin, that in omnibus should be the masculine gender, rather than the neuter (as not only Erasmus, but the Greek doctors also take it) to signify that marriage should be honourably kept between man and wife in all points and in all respects. See S. Chrys. and Theophyl. in hunc locum. For there may be many filthy abuses in wedlock, which the Apostle warneth them to take heed of, and to keep their marriage-bed undefiled. But the third corruption for their purpose aforesaid, and most impudent, is, that some of the Calvinists for, in omnibus, translate, inter quosvis, with a marginal interpretation to signify all orders, conditions, states, and qualities of men. So boldly they take away all indifferency of senses, and make God's word to speak just that which themselves would, and their heresy requireth, in which kind they pass all impudency and all heretics that ever were.Mariage honorable. The Apostle (saith a holy doctor) saith, Mariage honorable in all, and the bed vndefiled. And therfore the seruants of God in that they are not maried, thinke not the good of mariage to be a fault, but yet they doubt not perpetual continencie to be better then good mariage, specially in this time when it is said of continencie, He that can take, let him take. De fid. ad Pet. c. 3. apud Aug. in fine. Marke the doctrine of the fathers and of the Catholike Church concerning matrimonie, that it is honorable, and so honorable, that it is a holy sacrament, but yet inferiour to virginity and perpetual continencie: honorable in all, that is, all such as may lawfully marie and are lawfully maried: not in brother and sister, not in persons that haue vowed the contrarie, to whom the same Apostle saith it is damnable. 1. Tim. 5. v. 11. And this were the meaning of this place, if it were to be read thus, Mariage is honorable. But to see how the Protestants in all their translations, to abuse the simple, do falsifie this sentence of the Apostle, to make it serue for the mariage of Votaries, it is notorious. First, they vse deceit in supplying the verbe substantiue that wanteth, making it the Indicatiue moode thus, Mariage is honorable &c. as though the Apostle affirmed al mariage to be honorable or lawful, where the verbe to be supplied ought rather to be the Imperatiue moode, Let mariage be honorable, that so the speache may be an exhortation or commaundement to them that be or wil be maried, to vse them selues in that state in al fidelity, cleanlinesse, and coniugal continencie one toward an other: as when S. Peter also and this Apostle exhorte maried men to giue honour to their wiues as to the weaker vessels, and to possesse their vessel in honour, not in the passions of ignominie and vncleanlinesse: this is honorable or chast mariage, to which he here exhorteth. And that it is rather an exhortation, then an affirmation, it is euident by the other partes and circumstances of this place both before & after: al which are exhortations in their owne translations, this only being in the middes, and as indifferent to be an exhortation as the rest (by their owne confession) they restraine of purpose. Our text therfore and al Catholike translations leaue the sentence indifferent as it is in the Greeke, and as true translatours ought to do, not presuming to addict it to one side, lest they should restraine the sense of the holy Ghost to their owne particular fantasie. Againe, our new Translatours corrupt the text in that they translate, in omnibus, among al men, because so they thinke it would sound better to the ignorant, that Priests, Religious, and al whosoeuer, may marie: where they can not tell either by the Greeke or Latin, that in omnibus should be the masculine gendre, rather then the neutre (as not only Erasmus, but the Greeke doctors also take it) to signifie that mariage should be honorably kept betweene man and wife in al pointes and in al respectes. See S. Chrys. and Theophyl. in hunc locum. For there may be many filthy abuses in wedlocke, which the Apostle warneth them to take heede of, and to keepe their mariage-bed vndefiled. But the third corruption for their purpose aforesaid, and most impudent, is, that some of the Caluinistes for, in omnibus, translate, inter quosuis, with a marginal interpretation to signifie al orders, conditions, states, and qualities of men. So boldly they take away al indifferencie of senses, and make Gods word to speake iust that which them selues would, and their heresie requireth, in which kind they passe al impudencie and al heretikes that euer were.

7Remember your Prelates. We be here warned to have great regard in our life and belief, to the holy fathers, Doctors, and glorious Bishops gone before us in God's Church, not doubting but they being our lawful Pastors, had and taught the truth: of whom S. Augustine said, That which they found in the Church, they held fast: that which they learned, they taught: that which they received of their fathers, the same they delivered to their children. Cont. Julian. li. 2 c. 10. Which respect to our holy forefathers in faith, is now in this wicked contempt of the Heretics, so much the more to be had. See the said holy doctor's second book against Julian the Pelagian throughout, what great account he maketh of them in the confutation of heresies, and how far he preferreth them above the proud Sectmasters of that time: as we must now do against our new doctors. This place also is rightly used to prove that the Church of God should keep the memories of Saints departed, by solemn holidays and other devout ways of honour.Remember your Prelates. We be here warned to haue great regard in our life and beleefe, to the holy fathers, Doctors, & glorious Bishops gone before vs in Gods Church, not doubting but they being our lawful Pastors, had and taught the truth: of whom S. Augustine said, That which they found in the Church, they held fast: that which they learned, they taught: that which they receiued of their fathers, the same they deliuered to their children. Cont. Iulian. li. 2 c. 10. Which respect to our holy forefathers in faith, is now in this wicked contempt of the Heretikes, so much the more to be had. See the said holy doctors second booke against Iulian the Pelagian throughout, what great account he maketh of them in the confutation of heresies, and how far he preferreth them aboue the proud Sectmaisters of that time: as we must now doe against our new doctors. This place also is rightly vsed to proue that the Church of God should keepe the memories of Saincts departed, by solemne holidaies and other deuout waies of honour.

9Not with meats. He speaketh not of Christian fasts, but of the legal difference of meats, which the Hebrews were yet prone unto: not considering that by Christ's faith they were made free from all such observations of the Law.Not with meates. He speaketh not of Christian fastes, but of the legal difference of meates, which the Hebrues were yet prone vnto: not considering that by Christes faith they were made free from al such obseruations of the Law.

10We have an altar. He putteth them in mind by these words, that in following too much their old Jewish rites, they deprived them selves of an other manner and a more excellent sacrifice and meat: meaning, of the holy altar, and Christ's own blessed body offered and eaten there. of which, they that continue in the figures of the old Law, could not be partakers. This altar (saith Isychius) is the altar of Christ's body, which the Jews for their incredulity must not behold. Li. 6 c. 21 in Levit. And the Greek word (as also the Hebrew answering thereunto in the old testament) signifieth properly an altar to sacrifice on, and not a metaphorical and spiritual altar. Whereby we prove against the Heretics, that we have not a common table or profane communion board, to eat mere bread upon, but a very altar in the proper sense, to sacrifice Christ's body upon: and so called of the fathers in respect of the said body sacrificed. Greg. Nazianz. in orat. de sorore Gorgonia. Chrys. demonst. quòd Christus sit Deus. Socrat. li. 1. c. 20. 25. Aug. ep. 86. De civ. Dei. li. 8. c. 27. and li. 22. c. 10. Confess. li. 9 c. 11. 13. Cont. Faust. Manich. li. 20. c. 21. Theophyl. in 23. Mat. And when it is called a table, it is in respect of the heavenly food of Christ's body and blood received.We haue an altar. He putteth them in minde by these wordes, that in folowing to much their old Iewish rites, they depriued them selues of an other maner and a more excellent sacrifice and meate: meaning, of the holy altar, and Christes owne blessed body offered and eaten there. of which, they that continue in the figures of the old Law, could not be partakers. This altar (saith Isychius) is the altar of Christes body, which the Iewes for their incredulity must not behold. Li. 6 c. 21 in Leuit. And the Greeke word (as also the Hebrue answering therevnto in the old testament) signifieth properly an altar to sacrifice on, and not a metaphorical and spiritual altar. Whereby we proue against the Heretikes, that we haue not a common table or profane communion borde, to eate mere bread vpon, but a very altar in the proper sense, to sacrifice Christes body vpon: and so called of the fathers in respect of the said body sacrificed. Greg. Nazianz. in orat. de sorore Gorgonia. Chrys. demonst. quòd Christus sit Deus. Socrat. li. 1. c. 20. 25. Aug. ep. 86. De ciu. Dei. li. 8. c. 27. & li. 22. c. 10. Confess. li. 9 c. 11. 13. Cont. Faust. Manich. li. 20. c. 21. Theophyl. in 23. Mat. And when it is called a table, it is in respect of the heauenly foode of Christs body and bloud receiued.

15The host or praise. Though it may signify the spiritual sacrifices of praise and thanksgiving of what sort soever: yet it specially may be thought to signify the great Sacrifice of the B. body and blood of Christ: not as upon the Cross, which was but once done in bloody sort, but as in the Church, and new Testament, where it is daily done unbloodily, being the proper host of laud and thanksgiving and therefore called the Eucharist, and being the fruit and effect of Christ and his Priests' lips or words, that is, of consecration: because this sacrifice is made by the force of the holy words. And when we read in the psalm and other places of the old Testament, of the host of praise, it may be thought to be a prophecy of the new Sacrifice, and not of every vulgar thanksgiving. And so the old fathers in the primitive Church to hide the mysteries from the unworthy or heathen, often speak. What is (saith S. Augustine) a more holy sacrifice of praise, than that which consisteth in thanksgiving, all which the faithful do know in the sacrifice of the Church. Li. 1. cont. advers. leg. and proph. c. 18. Again, c. 20. The Church from the times of the Apostles by the most certain successions of Bishops, offereth to God in the body of Christ the Sacrifice of praise. And a little afterward, Now Israel according to the spirit, that is, the Church offereth a singular Sacrifice according to the spirit: of whose house he will not take calves nor goats, but will take the Sacrifice of praise, not according to the order of Aaron, but according to the order of Melchisedec. See ep. 120. c. 19. and ep. 57. ad q. 1. in fine. Thus you see, when the holy fathers handle the Scriptures, they find Mass and Sacrifice in many places, where the ignorant heretics or the simple might think they speak only of a common thanksgiving.The host or praise. Though it may signifie the spiritual sacrifices of praise and thankesgiuing of what sort soeuer: yet it specially may be thought to signifie the great Sacrifice of the B. body and bloud of Christ: not as vpon the Crosse, which was but once done in bloudy sort, but as in the Church, and new Testament, where it is daily done vnbloudily, being the proper host of laude and thankes giuing and therfore called the Eucharist, and being the fruite and effecte of Christ and his Priests lippes or wordes, that is, of consecration: because this sacrifice is made by the force of the holy wordes. And when we reade in the psalme and other places of the olde Testament, of the host of praise, it may be thought to be a prophecie of the new Sacrifice, & not of euery vulgar thankes giuing. And so the old fathers in the primitiue Church to hide the mysteries from the vnworthy or heathen, often speake. What is (saith S. Augustine) a more holy sacrifice of praise, then that which consisteth in thankes giuing, all which the faithful do know in the sacrifice of the Church. Li. 1. cont. aduers. leg. & proph. c. 18. Againe, c. 20. The Church from the times of the Apostles by the most certaine successions of Bishops, offereth to God in the body of Christ the Sacrifice of praise. And a litle afterward, Now Israel according to the spirit, that is, the Church offereth a singular Sacrifice according to the spirit: of whose house he wil not take calues nor goates, but wil take the Sacrifice of praise, not according to the order of Aaron, but according to the order of Melchisedec. See ep. 120. c. 19. & ep. 57. ad q. 1. in fine. Thus you see, when the holy fathers handle the Scriptures, they finde Masse and Sacrifice in many places, where the ignorant heretikes or the simple might thinke they speake onely of a common thankes giuing.

16God is promerited. This Latin word promeretur, cannot be expressed effectually in any one English word. It signifieth, God's favour to be procured by the foresaid works of alms and charity, as by the deserts and merits of the doers. Which doctrine and word of merits the Adversaries like so ill, that they flee both here and elsewhere from the word, translating here for, promeretur Deus, God is pleased, more near to the Greek, as they pretend. Which indeed maketh no more for them than the Latin, which is agreeable to most ancient copies, as we see by Primasius S. Augustine's scholar. For if God be pleased with good works and shew favour for them, then are they meritorious, and then only faith is not the cause of God's favour to men.God is promerited. This latin word promeretur, cannot be expressed effectually in any one English word. It signifieth, Gods fauour to be procured by the foresaid workes of almes and charitie, as by the deserts and merites of the doers. Which doctrine and word of merites the Aduersaries like so il, that they flee both here and els where from the word, translating here for, promeretur Deus, God is pleased, more neere to the Greeke, as they pretend. Which in deede maketh no more for them then the latin, which is agreable to most auncient copies, as we see by Primasius S. Augustines scholer. For if God be pleased with good workes and shew fauour for them, then are they meritorious, and then only faith is not the cause of Gods fauour to men.

17Obey your Prelates. There is nothing more inculcated in the holy Scriptures, than obedience of the lay people to the Priests and Prelates of God's Church, in matters of soul, conscience, and religion. Whereof the Apostle giveth this reason, because they have the charge of men's souls, and must answer for them: which is an infinite preeminence and superiority, joined with burden, and requireth marvelous submission and most obedient subjection of all that be under them and their government. From this obedience there is no exception nor exemption of kings nor Princes, be they never so great. If they have souls, and be Christian men, they must be subject to some Bishop, Priest, or other Prelate. And whatsoever he be (though Emperor of all the world) if he take upon him to prescribe and give laws of religion to the Bishops and Priests, whom he ought to obey and be subject unto in religion, he shall be damned undoubtedly, except he repent, because he doth against the express word of God and law of nature. And by this you may see the difference of an heretical and a disordered time, from other Catholic Christian days. For heresy and the like damnable revolts from the Church of God, is no more but a rebellion and disobedience to the Priests of God's Church, when men refuse to be under their discipline, to hear their doctrine, and interpretation of Scriptures, to obey their laws and counsels. This disobedience and rebellion from the Spiritual Governor, under pretence of obedience to the Temporal, is the bane of our days, and specially of our Country, where these new Sects are properly maintained by this false principle, That the Prince in matters of soul and religion may command the Prelate: which is directly and evidently against this Scripture and all other, that command the sheep of Christ's fold to obey their spiritual Officers.Obey your Prelates. There is nothing more inculcated in the holy Scriptures, then obedience of the lay people to the Priests and Prelates of Gods Church, in matters of soule, conscience, and religion. Whereof the Apostle giueth this reason, because they haue the charge of mens soules, and must answer for them: which is an infinite preeminence and superiority, ioyned with burden, and requireth maruelous submission and most obedient subiection of al that be vnder them and their gouernement. From this obedience there is no exception nor exemption of kings nor Princes, be they neuer so great. If they haue soules, and be Christian men, they must be subiect to some Bishop, Priest, or other Prelate. And whatsoeuer he be (though Emperour of all the world) if he take vpon him to prescribe and giue lawes of religion to the Bishops and Priests, whom he ought to obey and be subiect vnto in religion, he shal be damned vndoubtedly, except he repent, because he doth against the expresse word of God and law of nature. And by this you may see the difference of an heretical and a disordered time, from other Catholike Christian daies. For heresie and the like damnable reuoltes from the Church of God, is no more but a rebellion and disobedience to the Priests of Gods Church, when men refuse to be vnder their discipline, to heare their doctrine, and interpretation of Scriptures, to obey their lawes and counsels. This disobedience and rebellion from the Spiritual Gouernour, vnder pretence of obedience to the Temporal, is the bane of our daies, and specially of our Countrie, where these new Sectes are properly mainteined by this false principle, That the Prince in matters of soule and religion may commaund the Prelate: which is directly and euidently against this Scripture and all other, that commaund the sheepe of Christes fold to obey their spiritual Officers.