The Marginal Notes of the Popish Testament Translated Into English, Book 19
HEBREWES.
Hebr. 1. 4.
The text.
Being made so much more excellent than Angels, as he hath inherited a more excellent name aboue them.
The note.
The excellencie of Christ aboue Angels.
The answer.
And therefore consequently his excellencie aboue Moyses, the prophets, and all creatures whatsoeuer.
Hebr. 1. 14.
The text.
Are they not al ⸫ ministring spirits, sent to minister for them which shall receiue the inheritance of saluation?
The note.
The holy angels (saith S. Augustine) to the societie of whom we aspire in this our peregrination, as they hauehave eternitie to continue, so also facilitie to know, and felicitie to rest. For they do helpe vsus without all difficultie, bicause with their spirituall motions, pure and free, they labor and trauell not. De ciuitate lib. 11. cap. 31.
The answer.
I would your doctrine of Angels were alwaies, as this which here you learne of Augustine, then some of your vnprofitable controuersies, which now trouble the world, would soone be cut of, and throwen to the dunghill amongst other filth and mire of poperie. But these, and such other good things, are defiled with the rest that you couple them with. And more I hauehave not to say to you for this note.
Hebr. … ▪ 1.
The text.
Therefore more abundantly ought we to obserue those things which we hauehave heard: ⸫ least perhaps we run out.
The note.
As that which runneth out of a broken vessel, or that runneth by is lost.
The answer.
He is said to run out, which doth not hold and kéepe the word which he heareth, of whom we say in English, In at the one eare and out at the other.
Hebr. 2. 9.
The text.
But him that was a little lessened vnderunder the Angels: we see Iesus ⸫ bicause of the passion of death crowned with glory and honor, that through the grace of God he might tast of death for all
The note.
This prooueth against the Caluinists that Christ by his passion merited his own glorification, which they would not for shame denie of Christ, but that they are at a point to denie all meritorious works, yea euen Christs also. And therefore they translate also this heretically, by transposing the words. In the bible printed 1579.
The answer.
The force of this proofe resteth vponupon the signification of the Gréeke preposition foreign, which héere, as often else where, doth signifie the finall cause or end, and is to be referred to his lessening, which goeth before, and not to his crowning which commeth after. As if he should say, we sée him, that is Iesus, bicause of his suffering, or that he might suffer, a little lessened vnderunder the Angels, that is, made man. And thus your proofe faileth, and commeth to naught. Otherwise for Christs merits we do more highly estéeme of them than you. But the holie Ghost hath taught vsus, that he tooke our nature vponupon him, not for himselfe but for our good, so that whatsoeuer he did in our nature, was not to gaine to him selfe, but to vsus; not to his, but to our benefit: but preposterous desire to stablish the merits of men carieth you, you wot not whither. For it maketh you to suppose, that the maiestie of God which is proper to himselfe (for that was the glorie wherewith Christ is crowned) may be the deserued reward of mans works, which is horrible once to thinke.
Hebr. 2. 16.
The text.
For no where doth he take Angels: but ⸫ the seed of Abraham he doth take.
The note.
The dignitie of man in that Christ tooke our nature vntounto his person in deitie, and not the nature of Angels.
The answer.
Nay rather the great and maruellous goodnes of God, that was better to men than to Angels, and that vouchsafed rather to vnite our miserable vile nature to his Godhead, rather than the eternall excelling nature of Angels.
Hebr. 3. 3.
The text.
For this man is esteemed woorthie of more ample glorie aboue Moises, by so much as more ample glory than the house hath he that framed it.
The note.
The excellencie of Christ aboue Moises.
The answer.
Christ far excelled Moises: but you make him far inferior. For from Moises doctrine no man might swarue to the right hand,Deut. 4. 2. or to the left, no man might ad or take away: but to Christs doctrine,Deut. 28. 14. vnderunder the name of traditions, you may make as manie additions as you list.
Hebr. 3. 14.
The text.
For we be made partakers of Christ: yet so if we keepe the ⸫ beginning of his substance firme vntounto the end.
The note.
Faith is the groundworke of our creation in Christ, which if we holde not fast, all the building is lost.
The answer.
Such a faith as a man in some measure is able to render a reason of out of the word, and not a blinde perswasion to beléeue as other men beléeue, neither knowing what we beléeue, and whie, as the greatest number of your blinde followers do.
Hebr. 4. 1.
The text.
For he said in a certaine place of the ⸫ seuenth day, thus, And God rested the seuenth day from all his workes.
The note.
If the Apostle had not euidentlie shewed that the Saboaths rest was a figure of the eternall repose in heauen, who durst to hauehave applied that Scripture of Gods rest the seuenth day to that purpose? Or how can our aduersaries now reprehend the like application manifoldlie vsed in all holie ancient writers to that end?
The answer.
What conscience is in you for applieng Scriptures without example, warrant, or anie other necessarie collection I know not: but this I know, that in your handling of the scriptures there appeareth none. All things that happened to the fathers in the old Testament, were figures (as the Apostle teacheth) of things happening in the new testament to vsus. As therfore the diligence of the fathers was commendable in séeking and searching what was prefigured in the old law; so the immoderate desire and delight of some, to draw all things in both testaments into perpetuall allegories, and to make figures where none are, & to wrest their fansies out of what place they list, is iustlie by your aduersaries found fault withall.
Hebr. 4. 12.
The text.
For the ⸫ word of God is liuely and forcible, and more piersing then anie two edged sword: and reaching vntounto the diuision of the soule and the spirit, of the ioints also and of the marowes, and a discerner of the cogitations and intents of the hart.
The note.
Whatsoeuer God threatneth by his word concerning the punishment of sinne and incredulitie, shalbe executed, be the offence neuer so secret, deepe, or hidden in our harts, bicause Gods speech passeth easilie, & searcheth throughlie euerie part, power and facultie of mans soule.
The answer.
This note is true, though but in a litle part expressing the meaning of the text, and verie hardlie agréeable with other parts of your doctrine. For if secret and hidden sinnes, which by no meanes breake foorth and discouer them selues, by acte can not escape the threatned vengeance of God, then what sinnes can you can veniall?
Hebr. 6. 9.
The text.
But ⸫ we confidentlie trust of you, (my best beloued) better things and neerer to saluation: although we speake thus.
The note.
It is euident by these words against the Nouatians and the Caluinists, that Saint Paul meant not preciselie that they had done, or could do anie such sinne, where they should be put out of all hope of saluation, and be sure of damnation during their life.
The answer.
It is euident by your words, that you flatter your selues with merciemercy more then there is cause whie, whiles you thinke that you can not commit anie such sinne, as for which you should be sure during your life to be damned. For herein you do not contend with the Nouatians and Caluinists (as it pleaseth you to terme them) onlie, but with Saint Iohn, and with our Lord and Sauior Christ. For what will ye say of those sinners, which S. Iohn forbiddeth vsus to pray for: or of that sin, which our Sauior Christ hath told vsus shall neuer be forgiuen,1. Iohn 5. 16. neither in this world, nor in the world to come?Matth. 12. 32. The same sinne, the Apostle in this Chapter describeth, not bicause the Hebrewes, to whom he wrote, had committed it, but because it was possible for some of them to fall into it, therefore he forewarneth them of the great and wonderfull danger of it.
Hebr. 7. 2.
The text.
To whom also Abraham diuided tithes of all, first in deede by interpretation ⸫ the king of iustice, and then also King of Salem, which is to say, King of peace.
The note.
When the fathers and catholike expositers picke out allegories and mysteries out of the names of men, the protestants not indued with the Spirit whereby the Scriptures were giuen, deride their holie labours in search of the same: but the Apostle findeth high mysteries in the names of persons and places as you see.
The answer.
That we deride the Fathers or anie other Catholike expositors, is one of your woonted slanders: but we saie that measure in all things is a merrie meane. For though in the names of such speciall persons as were figures of Christ, and in the names of other persons, places, and things as had their names giuen for some speciall causes and considerations, the mysteries shadowed in the signification of those names are wel, and profitably sought: yet to do, or endeuour the like, in all names, or in many other names is labor néedlesse, causelesse, and curious.
Hebr. 7. 8.
The text.
And heere indeede ⸫ men that die receiue tithes: but there he hath witnes that he liueth.
The note.
The tithes giuen to Melchisedech, were not giuen as to a meere mortall man, as all of the tribe of Leui and Aarons order were, but as to one representing the sonne of God, who now liueth & reigneth, and holdeth his priesthood, and the function thereof for euer.
The answer.
Your note is true, and bicause he holdeth his priesthood and the functions thereof for euer, therefore you offer him great iniurie, to appoint other priests to do his office, that is, to offer propitiatorie sacrifice for vsus.
Hebr. 7. …5.
The text.
Whereby he is able to saue vsus for euer, going by himselfe to God: ⸫ alwaies liuing to make intercession for vsus.
The note.
Christ according to his humaine nature, praieth for vsus, and continuallie representeth his former passion, and merit to God the father.
The answer.
You would make vsus beléeue that Christ was our priest onlie in respect of our nature, directly against the worde, and against this present place. For the priests appointed by the lawe, were men hauing infirmitie, but our priest is the sonne for euer perfect, where perfection is opposed to infirmitie, and the sonne of God is opposed to men: which sheweth the coupling of both natures, aswell in exercising of his office as in his person. But you of purpose in your translation hauehave omitted the worde men, to obscure and darken the sense of the text.
Hebr. 8. …2.
The text.
We hauehave such an high priest, who is set on the right hand of the seate of maiestie in the heauens, a ⸫ minister of the holies, and of the true tabernacle which our Lord pight and not man.
The note.
Christ liuing and reigning in heauen, continueth his priestly function still, and is minister not of Moyses Sancta and tabernacle, but of his owne bodie, and blood, which be the true holies and tabernacle not formed by man, but by Gods owne hand.
The answer.
Paule setteth Christ in heauen at the right hand of maiestie, you set him in earth in the sacrament of the altar. Paule teacheth that he continueth in his priestly function: you hauehave appointed priests to offer propitiatorie sacrifice, as if his priesthood were ceased. Paule saith that if Christ were vponupon the earth againe, he were no priest: you teach that he is againe vponupon earth, therefore your doctrine maketh him no priest.
Hebr. 8. 7.
The text.
For ⸫ if that former had beene voide of fault, there should not certes a place for a second been sought.
The note.
The promises and effects of the law were temporall, but the promises and effects of Christs Sacraments in the church be eternall.
The answer.
This is plaine, and flat Manicheisme. If the high priest were a figure of Christ, if Sancta sanctorum were a figure of heauen, if the sacrifices of the old law were figures of Christs sacrifice, then how can the promises, or effects perteining to them be temporal? The differences that I hauehave learned betwéene the sacraments of the law, and the Gospell do not consist in diuersitie of promises, and effects, but in cléerenes, number, and time. Cléerenes bicause that, which then was obscurely shadowed, is now cléerely reuealed: number bicause they had a great multitude of sacramentall figures, we as few in number, and as effectual in signification, as possible may be, in time bicause theirs nursed in them the faith of Christ to come, and ours confirmeth to vsus the faith of Christ which is alreadie come, and hath accomplished all things, which are necessarie for our redemption.
Hebr. 9. 8.
The text.
The holie Ghost signifieng this, that the way of the holies …as ⸫ not yet manifested, the former tabernacle yet standing.
The note.
The way to heauen was not open before Christs passion, and therfore the Patriarks and good men of the old testament were in some other place of rest vntill then.
The answer.
You dreame of a drie sommer. Christ was alwaies the waie, but Christ was not alwaies manifested, or made openly knowne during the former tabernacle, as now he is. What maketh this for your dream of shutting the fathors out of heauen, and causing them to go séeke another place of rest? Was not Christ the lambe slaine from the beginning of the world? And was not faith in his blood as auailable to the fathers, as to vsus?
Hebr. 9. 9.
The text.
Which is a ⸫ parable of the time present.
The note.
All things done in the old testament and priesthood were figures of Christs actions.
The answer.
If all things done in the olde Testament, and priesthoode hauehave relation to Christ and that which he perfourmed for vsus, then how are the promises temporall, as before you said? Liars had néed of good memories, or els with one breath they denie and ouerthrow that, which they affirme with another.
Hebr. 9 19.
The text.
For all the commandement of the lawe being read of Moises to all the people, he taking the blood of calues and goates with ⸫ water and skarlet wooll, and ysope, sprinkled the verie booke also it selfe, and all the people, saieng, This is the blood of the Testament which God hath commanded you.
The note.
Heere we may learne that the Scriptures conteine not all necessarie rites or truthes, when neither the place to the which the Apostle alludeth, nor anie other mentioneth halfe these ceremonies, but he had them by tradition.
The answer.
The Scriptures (you say) containe not all necessarie rites and truthes, whie do you couple rites and truthes togither? You know that we hold that rites and ceremonies may be variable according to diuersitie of times, places, and maners of people: so the generall rules of Scriptures giuen to frame them by be obserued. But truth is alwaies one and the same, & not to be found but in the word of truth, and therefore though you could hauehave prooued that some of these rites were had by tradition, yet it would not followe that anie necessarie truth were omitted in scriptures. But let vsus sée how doughtilie you prooue that, forsooth halfe the ceremonies here spoken of, are not mentioned in the place of Scripture, to the which the Apostle alludeth, nor in anie other place, and therfore it can not be otherwise, but he had them by tradition. As you are true in this, so I would you might finde credit in all things els:Exod. 14. 8. first in the place by your selues quoted, the reading of the Lawe, the sprinkling of the people and the book, with the blood of the sacrifices, with the words here rehearsed are mentioned. Then resteth water, skarlet wool and hissope, to be shewed els where. In Leuiticus we finde that water was mingled with the blood which was to be sprinckled,Leuit. 14. 4. and that the sprinckle it selfe was made of cedar wood, of hissope, and of a skarlet lace. Thus hauehave you one place for the sprinckling, and another for the sprinkle, and nothing héere at all by tradition, which you so contend for.
Hebr. 9. 28.
The text.
And as it is appointed to men to die once, and after this the iudgement: so also Christ was offered once, to ⸫ exhauste the sinnes of manie.
The note.
By this word which signifieth to emptie, or draw out euen to the bottome, is declared the plentifull & perfect redemption of sinnes by Christ.
The answer.
When the holie Ghost by such significant and forcible wordes hath taught vsus to ascribe our whole and full remission of sinnes to Christ, what impudencie and shamelessenes is in you, to ioine to Christ a number of trumperies of your own, and as it were in this matter to part stakes with him by chalēging, if not one half, yet a verie great part by your works satisfactorie & meritorious?
Hebr. 10. 6.
The text.
Holocausts and for ⸫ sinne did not please thee.
The note.
For sinne is the proper name of a certaine sacrifice called in Hebrew foreign as holocaust is another kinde. See the annotations. 2. Corinths, 5. verse 21.
The answer.
To trouble peoples heads with the diuersitie of the sacrifices of the Iewes, and their diuers appellations, I iudge it not necessarie, and therefore I leaue your note as I finde it.
Hebr. 10. 16.
The text.
And this is the testament which I will make to them after those daies, saith our Lord, giuing my lawes ⸫ in their hartes, and in their mindes will I superscribe them, and their sinnes and iniquities I will remember no more.
The note.
This is partlie fulfilled by the grace of the new Testament, but it shal be perfectlie accomplished in heauen.
The answer.
This note I will not impugne, but it commeth as a rose among nettles, which a man can hardlie cul out, without stinging of his handes.
Hebr. 10. 20.
The text.
Hauing therefore brethren confidence in the entring of the holies in the blood of Christ, which ⸫ he hath dedicated to vsus a new and liuing way by the vaile, that is, his flesh, &c.
The note.
To dedicate, is to be the author and beginner of a thing. The protestants translate, he hath prepared, for their heresie that Christ was not the first man that entered into heauen.
The answer.
Wée shunne not the word dedicate, which you your selues hauehave borrowed of a protestant, for it is as good and fit as the other. And you charge vsus wrongfullie with that which we holde not, for we all affirme that Christ was the first man that euer caried the whole humane nature & substance of man, consisting of an humane bodie, and of a reasonable soule into heauen.
Hebr. 10. 29.
The text.
A man making the Lawe of Moises frustrate, without anie merciemercy dieth vnderunder two or three witnesses: ⸫ how much more thinke doth he deserue worse punishment, which hath troden the sonne of God vnderunder foote, and esteemed the blood of the Testament polluted, wherein he is sanctified, and done contumelie to the spirit of grace?
The note.
Heresie and Apostasie from the Catholike faith punishable by death.
The answer.
This doth plainly and manifestly reprooue the ouermuch clemencie vsed in this Realme and Church of England, towarde froward and obstinate papists, who by your owne conclusion are by Gods lawes punishable by death.
Hebr. 10. 35.
The text.
Do not therfore loose your ⸫ confidence which hath a great remuneration.
The note.
Good works make great confidence of saluation, and hauehave great rewarde.
The answer.
Good works being testimonies of our election, fruits of our faith, witnesses that we be led and guided by the spirit of God, do nourish and increase our confidence in God, whom we knowe to hauehave adopted vsus in Christ, for his children. It is true also that God doth most liberally reward all good things, which he worketh in his children.
Hebr. 11. 1.
The text.
And faith is ⸫ the substance of things to be hoped for, the argument of things not appearing.
The note.
By this word substance is ment that faith is the ground of our hope.
The answer.
Or rather that faith is the very substance, and being of things which yet appéere not, nor are not séene, and therefore are hoped for.
Hebr. 11. 5.
The text.
By faith ⸫ Henoch was translated, that he should not see death, and he was not found, bicause God translated him.
The note.
Heere it appeereth that Henoch yet liueth and is not dead against the Caluinists. See the Annot. chap. 11. Apoc.
The answer.
Why do you not couple Saint Paule with the Caluinists, doth not he saie,Rom. 5. 1…. that death reigned ouer all from Adam to Moyses? Was not Henoch one of these all, or did he not liue within the time there limited? yet it is true that Enoch and Elias did not die after the common and ordinarie maner of other men, but were translated, and hauehave in extraordinarie maner and sort deposed the corruptible flesh, that with Christ they may enioy blessed rest, and quietnes.
Hebr. 11. ….
The text.
But without faith it is impossible to please God, for he that commeth to God, must beleeue that he is, and is a ⸫ rewarder to them that seeke him.
The note.
We must beleeue that God will reward all our good works, for he is a rewarder of true iustice, not an accepter or imputer of that, that is not.
The answer.
It is true that God of his goodnes and bountie will rewarde eueryevery good worke, and it is true that God rewardeth true iustice, that is the good, that they do that in sinceritie and truth séeke him, though it deserue none. But that which you adde sheweth that you care not how directly you oppose your selues to the truth of Gods word, so that you may bleare the eies of the simple with somewhat. Is not the iustice of Christ our iustice? is it in vsus reallie, or by imputation? Héeretofore you hauehave séemed to hauehave bent your force to prooue some iustice, besides imputatiue iustice, and now you would hauehave imputatiue iustice quite strooken out of the booke, least God should be an imputer of that, which is not. Our sinnes were not in Christ, and yet they were imputed to Christ, and Christ was punished for them: why shall it not then stand as well with Gods iustice, that though Christs iustice be not actually, and really in vsus, yet it be both imputed to vsus, and we crowned and rewarded for it?
Hebr. 11. 19.
The text.
Wherevpon he receiued him also ⸫ for a parable.
The note.
That is in figure and mysterie of Christ dead and aliue againe.
The answer.
The truth of this note we acknowledge.
Hebr. 11. 22.
The text.
By faith Ioseph dieng, made mention of the going foorth of the children of Israell: and gaue commandement ⸫ concerning his bones.
The note.
The translation of relikes, or saints bodies, and the due regard and honor, we ought to hauehave to the same are prooued hereby.
The answer.
Ioseph in this commandement touching his bones, shewed his assured faith, and constant beléefe that God in his good time would kéepe, and performe his promise, touching the inheritance of the land of Canaan. The children of Israell in translating his bones, shewed their care of truth, in kéeping the promise, which they made vntounto him. The honor, yea all the honor, they did to him or his bones, when they came into the lande of promise,Iosua 24. …. and were possessed of it, was to sée him, or them honestly laide in the graue. What maketh all this for your superstitions? The saints of God neither gaue you, nor your fathers charge to translate their bones. The cause of your translating them was not any due regard to them, but profit to your selues, by making marchandise of their carkasses, and by abusing most shamefully the simplicitie of the ignorant, to offer largely to you vnderunder colour of honoring them. And therefore if you should not maintaine this note, that butter would not cleaue to your bread.
Hebr. 11. 26.
The text.
Esteeming the reproch of Christ greater riches then the treasure of the Egyptians. For ⸫ he looked vntounto the remuneration.
The note.
The protestants that denie, we may, or ought to do good in respect or for reward in heauen are hereby confuted.
The answer.
You hauehave confuted your own shadow, and not the protestants, for it is your slander, and not our assertion that is hereby confuted. For we confesse that in well doing men may respect, and hauehave an eie to such rewardes as God hath promised. But this we say withall, that it is not the reward onlie or chiefelie, that the saints of God hauehave respect or regard to, for that were either hipocriticall or seruile, but the reuerence, that sonnes owe vntounto their father, who the more assured they are of his fatherlie fauor, the gladder they are to please him, and the loather to displease.
Hebr. 12. 15.
The text.
Looking diligentlie least anie man ⸫ be wanting to the grace of God: lest anie roore of bitternesse springing vp do hinder, and by it manie be polluted.
The note.
That we be not good there is no lacke on Gods part, who offereth his grace to vsus, but the defect is in our selues, that are not answerable to Gods calling of vsus, and grace towards vsus.
The answer.
This note is verie true, and therefore we ought carefullie to call vponupon God to reforme vsus, and to renue vsus, that we be not also amongst them, that stubburnly refuse the grace of God calling them.
Hebr. 12. 16.
The text.
Least there be anie fornicator or prophane person as ⸫ Esau, who for one dish of meat sold his first birth rightes.
The note.
Such as forsake their saluation and religion to saue their lands and goods are like Esau.
The answer.
This note must hauehave a fauorable interpretation, and some cautions & exceptions, except you will leaue no place of repentance to them that hauehave once preferred goods afore religion, but either hipocriticall or too late as Esaus was.
Hebr. 12. 22.
The text.
But ⸫ you are come to mount Sion, and the citie of the liuing God heauenlie Ierusalem, and the assemblies of manie thousands of Angels, and the Church of the first borne, which are written in the heauens, and the iudge of all God, and the spirits of the iust made perfect, and the mediatour of the newe Testament, &c.
The note.
The faithfull are made fellowes of Angels, and of all the perfect soules departed since the beginning of the world, and of Christ him selfe.
The answer.
Bicause the church is the fellowship of all the saints which hauehave béene, are or shall be, whereof Christ, and not the pope is head and chiefe, and which with Christ make one bodie.
Hebr. 13. 9.
The text.
With ⸫ various and strange doctrines be not led away.
The note.
New, diuers, changeable, and strange doctrines to be auoided, for such be hereticall, against which the best remedie or preseruatiue, is alwaies to looke backe to our first Apostles, and the holie fathers doctrine.
The answer.
I would to God you would once kéepe promise, to looke backe in truth to our first Apostles doctrine, so should our controuersies be soone at an end: but you commonlie by your first apostle meane your corrupt monke Augustine. And if by him you would examine your doctrine, you must cast away a number of your chiefe corruptions, which he neuer knew of.
Hebr. 13. 21.
The text.
And the God of peace which brought out from the dead, the great pastor of the sheepe in the blood of the eternall testament, our Lord Iesus Christ ⸫ fit you in all goodnesse that you may doe his will, &c.
The note.
foreign that is, make you perfect and absolute in all goodnesse.
The answer.
This you learned either of master Beza, or of Erasmus, or of both, giuegive them thankes for it.