Original Douay–Rheims AnnotationsHebrews 13

Hospitality.

^[1] Hospitality, that is, receiving and harbouring of poor pilgrims, persecuted and desolate persons, is so acceptable to God and so honourable, that often-times it hath been men's good hap to ^[2] harbour Angels instead 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. & 19. (and the like fell also to S. Gregory, as Io. Diaconus writeth, to whose ordinary table of poor men, not only Angels but Christ's also came in pilgrims' weed. In vit. li. 1. c. 10. & 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.

• 1 Hospitality.
• 2 Angels harboured.

Marriage honorable.

^[1] The Apostle (saith a holy doctor) saith, Marriage honorable 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 honorable, and so honorable, that it is a holy sacrament, but yet ^[2] inferior to virginity and perpetual continency: honorable 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 honorable.

• 1 How marriage is honourable in all, if the Apostle did so say, as he doth not.
• 2 * 1. Cor. 7. v. 38.

^[1] 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 honorable &c. ^[2] as though the Apostle affirmed all marriage to be honorable or lawful, where the verb to be supplied ought rather to be the Imperative mood, Let marriage be honorable, that so the speech may be an exhortation or commandment to them that be or will be married, to use themselves in that state in all fidelity, cleanliness, and conjugal continency one toward another: as when S. Peter ^[3] also and this Apostle ^[4] 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 honorable 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 & 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 ^[5] 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 phantasy.

• 1 One short place manifoldly corrupted by the Protestants.
• 2 They restrain the sense to their Heretical fancy.
• 3 1. Pet. 3.
• 4 1. Thes. 4.
• 5 * Τίμιος ὁ γάμος ἐν πᾶσι.

Again, ^[1] 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 ^[2] the Greek doctors also take it) to signify that marriage should be honorably 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, ^[3] that some of the Calvinists for, in omnibus, translate, inter quosuis, 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.

• 1 * The Eng. Bib. 1577.
• 2 * Oecum. in Collect.
• 3 * Beza in no. Test. Græcolat. an. 1565.

Remember your Prelates.

^[1] We be here warned to have great regard in our life and belief, to the holy Fathers, Doctors, & 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. Iulian. 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 Iulian 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. ^[2] 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.

• 1 We must have regard to the faith & doctrine of the Fathers.
• 2 Memories and feasts of Saints.

Not 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.

• ◦ Iudaical abstinence from meats.

We have an altar.

^[1] He putteth them in mind by these words, that in following too much their old Jewish rites, they deprived themselves of another 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 ^[2] (as also the Hebrew ^[3] 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. quod Christus sit Deus. Socrat. li. 1. c. 20. 25. Aug. ep. 86. De civ. 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 heavenly food of Christ's body and blood received.

• 1 Material altars for the Sacrifice of Christ's body.
• 2 θυσιαστήριον.
• 3 מזבח

The host of praise.

^◦ Though it may signify the spiritual sacrifices of praise and thanks-giving 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 thanks-giving, and therefore called the Eucharist, and being the fruit and effect of Christ and his Priest's lips of 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, & not of every vulgar thanks-giving. 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 thanks-giving, all which the faithful do know in the sacrifice of the Church. Li. 1. cont. advers. leg. & 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 Melchisedech. See ep. 120. c. 19. & 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 thanks-giving.

• ◦ The Sacrifice of the altar is the principal host of praise and thanks-giving, therefore called, Eucharistia.

God is promerited.

^[1] 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 ^[2], 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. ^[3] 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.

• 1 The Protestants avoid the word merit.
• 2 ἐυαρεστεῖται.
• 3 Good works meritorious.

Obey your Prelates.

^[1] 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. ^[2] 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.

• 1 The Apostle doth inculcate obedience to the Priests and Bishops of God's Church.
• 2 No person exempted from this obedience, in matters of religion.