He exhorteth them by the definition of faith, to stick unto God, though they see not yet his reward: showing that all the Saints aforetime did the like, being all constant in faith, though not one of them received the promise, that is, the inheritance in heaven: but they and we now after the coming of Christ receive it together.He exhorteth them by the definition of faith, to sticke vnto God, though they see not yet his reward: shewing that all the Saincts aforetime did the like, being all constant in faith, though not one of them receiued the promis, that is, the inheritance in heauen: but they and we now after the comming of Christ receiue it together.✦
And faith is, the substantia: that which gives real being, the ground of things to be hoped for, the argumentum: evidence, proof of things not appearing.AND faith is, the substance of things to be hoped for, c the argument of things not appearing.¶✦Est autem fides sperandarum substantia rerum, argumentum non apparentium.
2For in this the old men obtained testimony.For in this the old men obtained testimonie.✦In hac enim testimonium consecuti sunt senes.
3By faith, we understand that the worlds were framed by the word of God: that of invisible things visible things might be made.* By faith, we vnderstand that the worldes were framed by the word of God: that of inuisible things visible things might be made.✦Fide intelligimus aptata esse sæcula verbo Dei : ut ex invisibilibus visibilia fierent.
4By faith, Abel offered a greater host to God then Cain: by which he obtained testimony that he was just, God giving testimony to his gifts, & by it, he being dead, yet speaketh. By faith, Abel offered a greater hoste to God then Cain: by which he obtained testimonie that he was iust, God giuing testimonie to his giftes, & by it, he being dead, yet speaketh.✦Fide plurimam hostiam Abel, quam Cain, obtulit Deo, per quam testimonium consecutus est esse justus, testimonium perhibente muneribus ejus Deo, et per illam defunctus adhuc loquitur.
5By faith Henoch was translated, that he should not see death, and he was not found: because God translated him. for before his translation he had testimony that he had pleased God.* By faith Henoch was translated, that he should not see death, and he was not found: because God translated him. for before his translation he had testimonie that he had pleased God.✦Fide Henoch translatus est ne videret mortem, et non inveniebatur, quia transtulit illum Deus : ante translationem enim testimonium habuit placuisse Deo.
6But without faith it is impossible to please God. For he that cometh to God, must believe that he is, and is a rewarder to them that seek him.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.¶✦Sine fide autem impossibile est placere Deo. Credere enim oportet accedentem ad Deum quia est, et inquirentibus se remunerator sit.
7By faith, Noe having received an answer concerning those things which as yet were not seen, fearing, framed the ark for the saving of his house, by the which he condemned the world: and was institutus: appointed, made heir of the justice which is by faith.* By faith, Noë hauing receiued an answer concerning those things which as yet were not seen, fearing, framed the arke for the sauing of his house, by the which he condemned the world: and was instituted heire of the iustice which is by faith.✦Fide Noë responso accepto de iis quæ adhuc non videbantur, metuens aptavit arcam in salutem domus suæ, per quam damnavit mundum : et justitiæ, quæ per fidem est, hæres est institutus.
8By faith, he that is called, Abraham, obeyed to go forth into the place which he was to receive for inheritance: and he went forth, not knowing whither he went.* By faith, he that is called, Abraham, obeied to goe forth into the place which he was to receiue for inheritance: and he went forth, not knowing whither he went.✦Fide qui vocatur Abraham obedivit in locum exire, quem accepturus erat in hæreditatem : et exiit, nesciens quo iret.
9By faith, he abode in the land of promise, as in a strange land, dwelling in cottages with Isaac & Jacob the coheirs of the same promise.By faith, he abode in the land of promise, as in a strange land, dwelling in cottages with Isaac & Iacob the coheires of the same promise.✦Fide demoratus est in terra repromissionis, tamquam in aliena, in casulis habitando cum Isaac et Jacob cohæredibus repromissionis ejusdem.
10For he expected the city that hath foundations: whose artificer and maker is God.For he expected the citie that hath foundations: whose artificer and maker is God.✦Exspectabat enim fundamenta habentem civitatem : cujus artifex et conditor Deus.
11By faith, Sara also her self being barren, received virtue in conceiving of seed, yea past the time of age: because she believed that he was faithful which had promised.* By faith, Sara also her self being barren, receiued vertue in conceauing of seede, yea past the time of age: because she beleeued that he was faithful which had promised.✦Fide et ipsa Sara sterilis virtutem in conceptionem seminis accepit, etiam præter tempus ætatis : quoniam fidelem credidit esse eum qui repromiserat.
12For the which cause even of one (and him quite dead) there rose as the stars of heaven in multitude, & as the sand that is by the sea shore innumerable.For the which cause euen of one (and him quite dead) there rose as the starres of heauen in multitude, & as the sand that is by the sea shore innumerable.✦Propter quod et ab uno orti sunt (et hoc emortuo) tamquam sidera cæli in multitudinem, et sicut arena, quæ est ad oram maris, innumerabilis.
13According to faith died all these, not having received the promises, but beholding them afar off, and saluting them, and confessing that they are pilgrims & strangers upon the earth,According to faith died al these, not hauing receiued the promises, but beholding them a farre of, and saluting them, and confessing that they are pilgrimes & strangers vpon the earth,✦Juxta fidem defuncti sunt omnes isti, non acceptis repromissionibus, sed a longe eas aspicientes, et salutantes, et confitentes quia peregrini et hospites sunt super terram.
14for they that say these things, do signify that they seek a country.for they that say these things, doe signifie that they seeke a countrie.Qui enim hæc dicunt, significant se patriam inquirere.
15And indeed if they had been mindful of the same from whence they came forth, they had time verily to return.And in deede if they had been mindeful of the same from whence they came forth, they had time verely to returne.Et si quidem ipsius meminissent de qua exierunt, habebant utique tempus revertendi :
16but now they desire a better, that is to say, a heavenly. Therefore God is not confounded to be called their God. for he hath prepared them a city.but now they desire a better, that is to say, a heauenly. Therfore God is not confounded to be called their God. for he hath prepared them a citie.✦nunc autem meliorem appetunt, id est, cælestem. Ideo non confunditur Deus vocari Deus eorum : paravit enim illis civitatem.
17By faith, Abraham offered Isaac, when he was tentaretur: put to the test, tried: and his only-begotten did he offer who had received the promises:* By faith, Abraham offered Isaac, when he was tempted: and his onlie-begotten did he offer who had receiued the promises:✦Fide obtulit Abraham Isaac, cum tentaretur, et unigenitum offerebat, qui susceperat repromissiones :
18(to whom it was said, That in Isaac shall seed be called to thee.)(to whom it was said, That in Isaac shal seede be called to thee.)✦ad quem dictum est : Quia in Isaac vocabitur tibi semen :
19accounting that God is able to raise up even from the dead. whereupon he received him also for a parabolam: a figure, a type.accounting that God is able to raise vp euen from the dead. wherevpon he receiued him also c for a parable.✦arbitrans quia et a mortuis suscitare potens est Deus : unde eum et in parabolam accepit.
20By faith, also of things to come, Isaac blessed Jacob and Esau.* By faith, also of things to come, Isaac blessed Iacob and Esau.✦Fide et de futuris benedixit Isaac Jacob et Esau.
21By faith, Jacob dying, blessed every one of the sons of Joseph: and adored the top of his rod. By faith, Iacob dying, blessed euery one of the sonnes of Ioseph: and adored the toppe of his rodde.¶✦Fide Jacob, moriens, singulos filiorum Joseph benedixit : et adoravit fastigium virgæ ejus.
22By faith, Joseph dying, made mention of the going forth of the children of Israel: and gave commandment concerning his bones.* By faith, Ioseph dying, made mention of the going forth of the children of Israel: and gaue commaundement concerning his bones.✦Fide Joseph, moriens, de profectione filiorum Israël memoratus est, et de ossibus suis mandavit.
23By faith, Moyses being born, was hid three months by his parents: because they saw him a proper infant, and they feared not the king's edict. By faith, Moyses being borne, was hidde three monethes by his parents: because they saw him a proper infant, and they feared not the kings edict.✦Fide Moyses, natus, occultatus est mensibus tribus a parentibus suis, eo quod vidissent elegantem infantem, et non timuerunt regis edictum.
24By faith, Moyses being made great, denied him self to be the son of Pharao's daughter:* By faith, Moyses being made great, denied him self to be the sonne of Pharaos daughter:✦Fide Moyses grandis factus negavit se esse filium filiæ Pharaonis,
25rather choosing to be afflicted with the people of God, then to have the pleasure of temporal sin,rather chosing to be afflicted with the people of God, then to haue the pleasure of temporal sinne,✦magis eligens affligi cum populo Dei, quam temporalis peccati habere jucunditatem,
26esteeming the reproach of Christ, greater riches then the treasure of the Egyptians. for he looked unto the remuneration.esteeming the reproche of Christ, greater riches then the treasure of the Aegyptians. for he looked vnto the remuneration.✦majores divitias æstimans thesauro Ægyptiorum, improperium Christi : aspiciebat enim in remunerationem.
27By faith, he left Egypt: not fearing the fierceness of the king. for him that is invisible he sustinuit: endured, held firm as if he had seen him.* By faith, he left Aegypt: not fearing the fiercenes of the king. for him that is inuisible he susteined as if he had seen him.✦Fide reliquit Ægyptum, non veritus animositatem regis : invisibilem enim tamquam videns sustinuit.
28By faith, he celebrated the Pasch, & the shedding of the blood: that he which destroyed the first-born, might not touch them.By faith, he celebrated the Pasche, & the sheading of the bloud: that he which destroied the first-borne, might not touche them.✦Fide celebravit Pascha, et sanguinis effusionem : ne qui vastabat primitiva, tangeret eos.
29By faith they passed the Red sea as it were by the dry land: which the Egyptians assaying, were devoured.* By faith they passed the redde sea as it were by the drie land: which the Aegyptians assaying, were deuoured.✦Fide transierunt mare Rubrum tamquam per aridam terram : quod experti Ægyptii, devorati sunt.
30By faith the walls of Jericho fell down, by the circuiting of seven days.* By faith the walles of Iericho fel downe, by the circuiting of seuen daies.✦Fide muri Jericho corruerunt, circuitu dierum septem.
31By faith, Rahab the harlot perished not with the incredulous, receiving the spies with peace.* By faith, Rahab the harlot perished not with the incredulous, receiuing the spies with peace.✦Fide Rahab meretrix non periit cum incredulis, excipiens exploratores cum pace.
32And what shall I yet say? For the time will fail me telling of Gedeon, Barac, Sampson, Jephte, David, Samuel, & the prophets:And what shal I yet say? For the time wil faile me telling of Gedeon, Barac, Sampson, Iephte, Dauid, Samuel, & the prophets:✦Et quid adhuc dicam ? deficiet enim me tempus enarrantem de Gedeon, Barac, Samson, Jephte, David, Samuel, et prophetis :
33who by faith overcame kingdoms, wrought justice, obtained promises, stopped the mouths of lions,who by faith ouercame kingdoms, wrought iustice, obteined promises, stopped the mouthes of lions,¶✦qui per fidem vicerunt regna, operati sunt justitiam, adepti sunt repromissiones, obturaverunt ora leonum,
34extinguished the force of fire, repelled the edge of the sword, recovered of their infirmity, were made strong in battle, turned away the camp of foreigners:extinguished the force of fire, repelled the edge of the sword, recouered of their infirmitie, were made strong in battel, turned away the campe of forainers:✦extinxerunt impetum ignis, effugerunt aciem gladii, convaluerunt de infirmitate, fortes facti sunt in bello, castra verterunt exterorum :
35women received of resurrection their dead, and others were distenti: stretched on the rack, tortured, not accepting redemption, that they might find a better resurrection.women receiued of resurrection their dead, and others were racked, not accepting redemption, that they might finde a better resurrection.✦acceperunt mulieres de resurrectione mortuos suos : alii autem distenti sunt non suscipientes redemptionem ut meliorem invenirent resurrectionem.
36And others had trial of mockeries and stripes, moreover also of bands & prisons:And others had trial of mockeries and stripes, moreouer also of bandes & prisons:✦Alii vero ludibria, et verbera experti, insuper et vincula, et carceres :
37they were stoned, they were hewed, they were tempted, they died in the slaughter of the sword, they went about in sheep-skins, in goats' skins, needy, in distress, afflicted:they were stoned, they were hewed, they were tempted, they died in the slaughter of the sword, they went about in sheep-skinnes, in goates skinnes, needy, in distresse, afflicted:✦lapidati sunt, secti sunt, tentati sunt, in occisione gladii mortui sunt, circuierunt in melotis, in pellibus caprinis, egentes, angustiati, afflicti :
38of whom the world was not worthy. wandering in deserts, in mountains and dens, and in caves of the earth.of whom the world was not worthie. wandering in desertes, in mountaines and dennes, and in caues of the earth.✦quibus dignus non erat mundus : in solitudinibus errantes, in montibus, in speluncis, et in cavernis terræ.
39And all these being approved by the testimony of faith, received not the promise,And al these being approued by the testimonie of faith, ⊢ receiued not the promise,✦Et hi omnes testimonio fidei probati, non acceperunt repromissionem,
40God for us providing some better thing, that they without us should not be consummarentur: made perfect, brought to completion.God for vs prouiding some better thing, that they without vs should not be consummate.¶✦Deo pro nobis melius aliquid providente, ut non sine nobis consummarentur.
Annotationsfrom the original 1582 Rheims New Testament
1Faith is. By this description of faith, and by all the commendation thereof through the whole chapter, you may well perceive that the Apostle knew not the forged special faith of the Protestants, whereby every one of these new Sectmasters & their followers believe their sins are remitted, and that them selves shall be saved, though their sects be clean contrary one to another.Faith is. By this description of faith, and by all the commendation thereof through the whole chapter, you may well perceive that the Apostle knew not the forged special faith of the Protestants, whereby every one of these new Sectmasters & their followers believe their sins are remitted, and that them selves shall be saved, though their sects be clean contrary one to another.
1Not appearing. This is the praise of faith, saith S. Augustine, if that which is believed, be not seen. For what great thing is it, if that be believed, which is seen? according to that sentence of our Lord when he rebuked his disciple, saying: Because thou hast seen me Thomas, thou hast believed: blessed are they that have not seen and have believed. Aug. in evang. Io. tract. 79. Which may be a rebuke also and a check to all those faithless speeches, I would see him, taste him, touch him and feel his very flesh in the Sacrament, otherwise I will not believe.Not appearing. This is the praise of faith, saith S. Augustine, if that which is believed, be not seen. For what great thing is it, if that be believed, which is seen? according to that sentence of our Lord when he rebuked his disciple, saying: Because thou hast seen me Thomas, thou hast believed: blessed are they that have not seen and have believed. Aug. in evang. Io. tract. 79. Which may be a rebuke also and a check to all those faithless speeches, I would see him, taste him, touch him and feel his very flesh in the Sacrament, otherwise I will not believe.
6He that cometh. Faith is the foundation and ground of all other virtues and worship of God, without which no man can please God. Therefore if one be a Jew, a Heathen, or an heretic, that is to say, be without the Catholic faith, all his works shall profit him no whit to salvation.He that cometh. Faith is the foundation and ground of all other virtues and worship of God, without which no man can please God. Therefore if one be a Jew, a Heathen, or an heretic, that is to say, be without the Catholic faith, all his works shall profit him no whit to salvation.
21Adored the top of his rod. The learned may see here that the Apostle doth not tie him self to the Hebrew in the place of Genesis whence it is alleged, but followeth the Septuaginta, though it differ from the Hebrew, as also the other Apostles and Evangelists and our Saviour him self did: neither were they curious (as men now a days) to examine all by the Hebrew only, because they writing and speaking by the holy Ghost, knew very well that this translation is the sense of the holy Ghost also, and as true, and as directly intended as the other: and therefore also that translation continued always authentical in the Greek Church, notwithstanding the diversity thereof from the Hebrew. Even so we that be Catholics, follow with all the Latin fathers the authentical Latin translation, though it be not always agreeable to the Hebrew or Greek that now is. But Calvin is not only very saucy, but very ignorant, when he saith that the Septuaginta were deceived, and yet that the Apostle without curiosity was content to follow them: because it is evident, that the Hebrew being then without points, might be translated the one way as well as the other. Which they understood so well (and therefore were not deceived) that within three lines after, in the beginning of the next chapter, they translate the same word, as he would have it in this place. Again observe in those words, He adored the top of his rod, that adoration (as the Scripture useth this word) may be done to creatures, or to God at and before a creature as at or before the Ark of the Testament in old time, now at or before the crucifix, relics, images: and in the Psalms 93. 131. Adore ye his footstool. Adore ye toward his holy mount. We will adore toward the place where his feet stood: or (which by the Hebrew phrase is all one) Adore ye his holy mount. We will adore the place where his feet stood. as also the Greek fathers, S. Damascene li. 1 de imaginibus, and Leontius cited of him, yea S. Chrysostom also do handle these places, and namely that of the Apostle which we now speak of, interpreting the Greek as our Latin hath, and as we do, He adored the rod or the top of his rod, that is, the scepter of Joseph now Prince of Egypt, so fulfilling Joseph's dreams which foretold the same Gen. 37: and withal signifying as it were by this prophetical fact, the kingdom of Israel or of the ten tribes that was to come of Joseph by Ephraim his younger son in the first king Jeroboam. thus the Greek fathers. Whereunto may be added, that all this was done in type and figure of Christ's scepter and kingdom, whom he adored by and in his Cross, as he did Joseph by or in his rod and scepter: and therefore the Apostle saith, he did it by faith, as having respect toward things to come. By all which it is evident, that it is false which the Calvinists teach, that we may not adore image, crucifix, or any visible creature, that is, we may not adore God at or by such creatures, nor kneel before them: and therefore their corrupt translation of this place for the same purpose is intolerable, saying thus, (LEANING) upon his staff he adored (GOD), adding no less then two words more then is in the Greek, which though it might be the sense of the place, and S. Augustine so expoundeth it, yet they should not make his exposition the text of holy Scripture, specially whereas he only of all the ancient fathers (as Beza confesseth) so expoundeth it.Adored the top of his rod. The learned may see here that the Apostle doth not tie him self to the Hebrew in the place of Genesis whence it is alleged, but followeth the Septuaginta, though it differ from the Hebrew, as also the other Apostles and Evangelists and our Saviour him self did: neither were they curious (as men now a days) to examine all by the Hebrew only, because they writing and speaking by the holy Ghost, knew very well that this translation is the sense of the holy Ghost also, and as true, and as directly intended as the other: and therefore also that translation continued always authentical in the Greek Church, notwithstanding the diversity thereof from the Hebrew. Even so we that be Catholics, follow with all the Latin fathers the authentical Latin translation, though it be not always agreeable to the Hebrew or Greek that now is. But Calvin is not only very saucy, but very ignorant, when he saith that the Septuaginta were deceived, and yet that the Apostle without curiosity was content to follow them: because it is evident, that the Hebrew being then without points, might be translated the one way as well as the other. Which they understood so well (and therefore were not deceived) that within three lines after, in the beginning of the next chapter, they translate the same word, as he would have it in this place. Again observe in those words, He adored the top of his rod, that adoration (as the Scripture useth this word) may be done to creatures, or to God at and before a creature as at or before the Ark of the Testament in old time, now at or before the crucifix, relics, images: and in the Psalms 93. 131. Adore ye his footstool. Adore ye toward his holy mount. We will adore toward the place where his feet stood: or (which by the Hebrew phrase is all one) Adore ye his holy mount. We will adore the place where his feet stood. as also the Greek fathers, S. Damascene li. 1 de imaginibus, and Leontius cited of him, yea S. Chrysostom also do handle these places, and namely that of the Apostle which we now speak of, interpreting the Greek as our Latin hath, and as we do, He adored the rod or the top of his rod, that is, the scepter of Joseph now Prince of Egypt, so fulfilling Joseph's dreams which foretold the same Gen. 37: and withal signifying as it were by this prophetical fact, the kingdom of Israel or of the ten tribes that was to come of Joseph by Ephraim his younger son in the first king Jeroboam. thus the Greek fathers. Whereunto may be added, that all this was done in type and figure of Christ's scepter and kingdom, whom he adored by and in his Cross, as he did Joseph by or in his rod and scepter: and therefore the Apostle saith, he did it by faith, as having respect toward things to come. By all which it is evident, that it is false which the Calvinists teach, that we may not adore image, crucifix, or any visible creature, that is, we may not adore God at or by such creatures, nor kneel before them: and therefore their corrupt translation of this place for the same purpose is intolerable, saying thus, (LEANING) upon his staff he adored (GOD), adding no less then two words more then is in the Greek, which though it might be the sense of the place, and S. Augustine so expoundeth it, yet they should not make his exposition the text of holy Scripture, specially whereas he only of all the ancient fathers (as Beza confesseth) so expoundeth it.
33Wrought justice. Men are not just by belief only, as the Protestants affirm, but by working justice. And we may note that in all this long commendation of faith in the fathers and holy persons, their good works are also specially recounted, as Rahab's harbouring the spies, Abraham's offering his son (which their works S. James doth inculcate:) Noe's making the Ark Gen. 6. Abel's better oblation then Cain's Gen. 4. & Heb. 11. v. 4. and so forth. therefore S. Clement Alexandrinus saith, that the said persons and others were just by faith and obedience, by faith and hospitality, by faith and patience, by faith and humility. The Apostle's purpose then is nothing else, but to prove to the Hebrews (who made so great account of their Patriarchs and forefathers and their famous acts) that all these glorious personages and their works were commendable and acceptable only through the faith they had of Christ, without which faith none of all their lives and works should have profited them any whit: the Gentiles doing many noble acts (as Heretics may also do) which are of no estimation before God, because they lack faith. And that is the scope of S. Paul's Epistle to the Romans, and of all other passages where he commendeth faith: further proving specially in this Epistle to the Hebrews, that all their sacrifices were nothing else but figures and attestations of the Christian faith in Christ and his death. All which high resolution & conclusion against the Jews and Gentiles, that the Christian faith is the true faith & religion, the Heretics of our time ignorantly and brutishly abuse against Christian works, sacrifice, and Sacraments, which the Apostle meant specially to commend and establish by his high commendation of the faith in Christ.Wrought justice. Men are not just by belief only, as the Protestants affirm, but by working justice. And we may note that in all this long commendation of faith in the fathers and holy persons, their good works are also specially recounted, as Rahab's harbouring the spies, Abraham's offering his son (which their works S. James doth inculcate:) Noe's making the Ark Gen. 6. Abel's better oblation then Cain's Gen. 4. & Heb. 11. v. 4. and so forth. therefore S. Clement Alexandrinus saith, that the said persons and others were just by faith and obedience, by faith and hospitality, by faith and patience, by faith and humility. The Apostle's purpose then is nothing else, but to prove to the Hebrews (who made so great account of their Patriarchs and forefathers and their famous acts) that all these glorious personages and their works were commendable and acceptable only through the faith they had of Christ, without which faith none of all their lives and works should have profited them any whit: the Gentiles doing many noble acts (as Heretics may also do) which are of no estimation before God, because they lack faith. And that is the scope of S. Paul's Epistle to the Romans, and of all other passages where he commendeth faith: further proving specially in this Epistle to the Hebrews, that all their sacrifices were nothing else but figures and attestations of the Christian faith in Christ and his death. All which high resolution & conclusion against the Jews and Gentiles, that the Christian faith is the true faith & religion, the Heretics of our time ignorantly and brutishly abuse against Christian works, sacrifice, and Sacraments, which the Apostle meant specially to commend and establish by his high commendation of the faith in Christ.
40Without us should not. The fathers before Christ could not be accomplished; that is, not admitted to the heavenly joys, vision, and fruition of God, till the Apostles and other of the new law were associate to them, and the way to everlasting glory opened by our Lord's death and Ascension. Neither shall either they or we be fully perfected in glory both of body and soul, till the general resurrection: God's providence being so, that we should not one be consummated without another, all being of one faith, and redeemed by one Lord Christ.Without us should not. The fathers before Christ could not be accomplished; that is, not admitted to the heavenly joys, vision, and fruition of God, till the Apostles and other of the new law were associate to them, and the way to everlasting glory opened by our Lord's death and Ascension. Neither shall either they or we be fully perfected in glory both of body and soul, till the general resurrection: God's providence being so, that we should not one be consummated without another, all being of one faith, and redeemed by one Lord Christ.
The reading text follows the 1582 first edition. Facsimile available in two scans.