That they must fear to be excluded out of the foresaid rest (which he proveth out of the psalm) 12 considering that Christ seeth their most inward secrets. 14 And that he (as their Priest who also himself suffered) is able and ready to strengthen them in confession of their faith.That they must feare to be excluded out of the foresaid rest (which he proueth out of the psalme) 12 considering that Christ seeth their most inward secretes. 14 And that he (as their Priest who also him self suffered) is able and ready to strengthen them in confession of their faith.✦
Let us fear therefore lest perhaps forsaking the promise of entering into his rest, some of you be thought to be deesse: lacking, found absent.LET vs feare therefore lest perhaps forsaking the promis of entring into his rest, some of you be thought to be wanting.✦Timeamus ergo ne forte relicta pollicitatione introëundi in requiem ejus, existimetur aliquis ex vobis deesse.
2For to us also it hath been nuntiatum: announced, proclaimed, not accused or condemned, as also to them. but the word of hearing did not profit them, not mixed with faith of those things which they heard.For to vs also it hath been denounced, as also to them. but the word of hearing did not profit them, not mixt with faith of those things which they heard.✦Etenim et nobis nuntiatum est, quemadmodum et illis : sed non profuit illis sermo auditus, non admistus fidei ex iis quæ audierunt.
3For we that have believed, shall enter into the rest: as he said, As I sware in my wrath, if they shall enter into my rest. and truly the works from the foundation of the world being perfectis: perfected, brought to completion.For we that haue beleeued, shal enter into the rest: as he said, As I sware in my wrath, if they shal enter into my rest. and truely the workes from the foundation of the world being perfited.✦Ingrediemur enim in requiem, qui credidimus : quemadmodum dixit : Sicut juravi in ira mea : Si introibunt in requiem meam : et quidem operibus ab institutione mundi perfectis.
4For he said in a certain place of the seventh day, thus: And God rested the seventh day from all his works.For he said in a certaine place of the ∷ seuenth day, thus: And God rested the seuenth day from al his workes.✦Dixit enim in quodam loco de die septima sic : Et requievit Deus die septima ab omnibus operibus suis.
5And again in this, If they shall enter into my rest.And againe in this, If they shal enter into my rest.Et in isto rursum : Si introibunt in requiem meam.
6Because then it remaineth that certain enter into it, and they to whom first it was preached, did not enter because of incredulitatem: unbelief, lack of faith, not mere disbelief of a report:Because then it remaineth that certaine enter into it, and they to whom first it was preached, did not enter because of incredulitie:✦Quoniam ergo superest introire quosdam in illam, et ii, quibus prioribus annuntiatum est, non introierunt propter incredulitatem :
7Again he terminat: appointeth, fixeth, marketh out a certain day: Today, in David saying, after so long time, as is above said, Today if you shall hear his voice: do not obdurare: harden, used as a verb your hearts.Againe he limiteth a certaine day: To day, in Dauid saying, after so long time, as is aboue said, To day if you shal heare his voice: doe not obdurate your hartes.iterum terminat diem quemdam, Hodie, in David dicendo, post tantum temporis, sicut supra dictum est : Hodie si vocem ejus audieritis, nolite obdurare corda vestra.
8For if Jesus had given them rest: he would never speak of another day afterward.For if c Iesus had giuen them rest: he would neuer speake of an other day afterward.✦Nam si eis Jesus requiem præstitisset, numquam de alia loqueretur, posthac, die.
9Therefore there is left a sabbatismus: a sabbath-rest, a keeping of sabbath for the people of God.Therfore there is left a sabbatisme for the people of God.✦Itaque relinquitur sabbatismus populo Dei.
10For he that is entered into his rest, the same also hath rested from his works, as God from his.For he that is entred into his rest, the same also hath rested from his workes, as God from his.✦Qui enim ingressus est in requiem ejus, etiam ipse requievit ab operibus suis, sicut a suis Deus.
11Let us hasten therefore to enter into that rest: that no man fall into the same example of incredulity.Let vs hasten therfore to enter into that rest: that no man fal into the same example of incredulitie.✦Festinemus ergo ingredi in illam requiem : ut ne in idipsum quis incidat incredulitatis exemplum.
12For the word of God is lively and efficax: effective, powerful, full of force, and more piercing than any two edged sword: and reaching unto the division of the soul and the spirit, of the joints also and the marrows, and a discerner of the cogitations and intents of the heart.For ∷ the word of God is liuely and forcible, and more persing then any two edged sword: and reaching vnto the diuision of the soule and the spirit, of the ioyntes also and the marowes, and a discerner of the cogitations and intentes of the hart.✦Vivus est enim sermo Dei, et efficax et penetrabilior omni gladio ancipiti : et pertingens usque ad divisionem animæ ac spiritus : compagum quoque ac medullarum, et discretor cogitationum et intentionum cordis.
13And there is no creature invisible in his sight. but all things are naked and open to his eyes, to whom our speech is.And there is no creature inuisible in his sight. but al things are naked and open to his eies, to whom our speache is.✦Et non est ulla creatura invisibilis in conspectu ejus : omnia autem nuda et aperta sunt oculis ejus, ad quem nobis sermo.
14Having therefore a great high Priest that hath entered the heavens, JESUS the Son of God, let us hold the confession.Hauing therfore a great high Priest that hath entred the heauens, IESVS the sonne of God, let vs hold the confession.✦Habentes ergo pontificem magnum qui penetravit cælos, Jesum Filium Dei, teneamus confessionem.
15For we have not a high priest that can not have compassion on our infirmities: but tempted in all things by similitudine: likeness, in like manner as we, not a rhetorical comparison, except sin.For we haue not a high priest that can not haue compassion on our infirmities: but tempted in al things by similitude, except sinne.✦Non enim habemus pontificem qui non possit compati infirmitatibus nostris : tentatum autem per omnia pro similitudine absque peccato.
16Let us go therefore with confidence to the throne of grace: that we may obtain mercy, and find grace in opportuno: timely, opportune, coming in due season aid.Let vs goe therfore with confidence to the throne of grace: that we may obteine mercie, and finde grace in seasonable aide.¶✦Adeamus ergo cum fiducia ad thronum gratiæ : ut misericordiam consequamur, et gratiam inveniamus in auxilio opportuno.
Annotationsfrom the original 1582 Rheims New Testament
16Let us go with confidence. The Adversaries go about to prove by these words that we need no help of Saints to obtain any thing, Christ himself being so ready, and we being admonished to come to him with confidence as to a most merciful Mediator and Bishop. But by that argument they may as well take away the helps and prayers of the living one for another. And we do not require the help either of the Saints in heaven, or of our brethren in earth, for any mistrust of God's mercy, but for our own unworthiness: being assured that the prayer of a just man availeth more with him, than the desire of a grievous sinner: and of a number making intercession together, rather than of a man alone. which the Heretics can not deny except they reprove the plain Scriptures. Neither do we come less to him, or with less confidence, when we come accompanied with the prayers of Angels, Saints, Priests, or just men joining with us, as they fondly imagine and pretend: but with much more affiance in his grace, mercy, and merits, than if we prayed ourselves alone.Let vs go with confidence. The Aduersaries go about to proue by these wordes that we neede no helpe of Saincts to obtaine any thing, Christ him self being so readie, and we being admonished to come to him with confidence as to a most merciful Mediatour and Bishop. But by that argument they may as wel take away the helpes and praiers of the liuing one for an other. And we do not require the helpe either of the Saincts in heauen, or of our brethren in earth, for any mistrust of Gods mercie, but for our owne vnworthines: being assured that the praier of a iust man auaileth more with him, then the desire of a greuous sinner: and of a number making intercession together, rather then of a man alone. which the Heretikes can not deny except they reproue the plaine Scriptures. Neither do we come lesse to him, or with lesse confidence, when we come accompanied with the praiers of Angels, Saincts, Priests, or iust men ioyning with vs, as they fondly imagine and pretend: but with much more affiance in his grace, mercie, and merites, then if we praied our selues alone.
The reading text follows the 1582 first edition. Facsimile available in two scans.