He exhorteth them to be perfect scholars, and not to need to be Catechumens again, 4 considering they cannot be baptized again: and remembering their former good works, for the which God will not fail to perform them his promise, if they fail not to imitate Abraham by perseverance in the faith with patience. 10 And so endeth his digression, and returneth to the matter of Christ's Priesthood.He exhorteth them to be perfect scholers, and not to neede to be Catechumens againe, 4 considering they can not be baptized againe: and remembring their former good workes, for the which God wil not faile to performe them his promis, if they faile not to imitate Abraham by perseuerance in the faith with patience. 10 And so endeth his digression, and returneth to the matter of Christes Priesthood.✦
Wherefore intermittentes: leaving off, laying aside the word of the beginning of Christ, let us proceed to perfection, not again laying the foundation of penance from dead works, and of faith toward God,VHERFORE intermitting the word of the beginning of Christ, let vs proceede to perfection, not againe laying the foundation of penance from dead workes, and of faith toward God,¶✦Quapropter intermittentes inchoationis Christi sermonem, ad perfectiora feramur, non rursum jacientes fundamentum pœnitentiæ ab operibus mortuis, et fidei ad Deum,
2of the doctrine of baptisms, and of imposition of hands, and of the resurrection of the dead, and of eternal judgment.of the doctrine of baptismes, and of imposition of handes, and of the resurrection of the dead, and of eternal iudgement.✦baptismatum doctrinæ, impositionis quoque manuum, ac resurrectionis mortuorum, et judicii æterni.
3And this shall we do, if God will permit.And this shal we doe, if God will permit.✦Et hoc faciemus, si quidem permiserit Deus.
4For it is impossible for them that were once illuminati: enlightened, i.e. baptized, have tasted also the heavenly gift, and were made partakers of the holy Ghost,For *it is impossible for them that were once illuminated, haue tasted also the heauenly gift, and were made partakers of the holy Ghost,¶✦Impossibile est enim eos qui semel sunt illuminati, gustaverunt etiam donum cæleste, et participes facti sunt Spiritus Sancti,
5have moreover tasted the good word of God, and the powers of the world to come,haue moreouer tasted the good word of God, and the powers of the world to come,✦gustaverunt nihilominus bonum Dei verbum, virtutesque sæculi venturi,
6and are fallen: to be renewed again to penance, crucifying again to themselves the Son of God, and making him a mockery.and are fallen: to be reneued againe to penance, crucifying againe to them selues the sonne of God, and making him a mockerie.✦et prolapsi sunt ; rursus renovari ad pœnitentiam, rursum crucifigentes sibimetipsis Filium Dei, et ostentui habentes.
7For the earth drinking the rain often coming upon it, and bringing forth grass opportunam: serviceable, fitting for them by whom it is tilled, receiveth blessing of God.For the earth drinking the raine often comming vpon it, & bringing forth grasse commodious for them by whom it is tilled, receiueth blessing of God.✦Terra enim sæpe venientem super se bibens imbrem, et generans herbam opportunam illis, a quibus colitur, accipit benedictionem a Deo :
8but bringing forth thorns and briers, it is reproba: rejected, disapproved, and very near a curse, whose end is, to be burnt.but bringing forth thornes and bryers, it is reprobate, and very neere a curse, whose end is, to be burnt.✦proferens autem spinas ac tribulos, reproba est, et maledicto proxima : cujus consummatio in combustionem.
9But we confidently trust of you, my best beloved, better things and nearer to salvation: although we speak thus.But ∷ we confidently trust of you, my best beloued, better things and neerer to saluation: although we speake thus.✦Confidimus autem de vobis dilectissimi meliora, et viciniora saluti : tametsi ita loquimur.
10For God is not unjust, that he should forget your work and love which you have shewed in his name, which have ministered to the saints and do minister.For God is not vniust, that he should forget your worke & loue which you haue shewed in his name, which haue ministred to the saintes and do minister.¶✦Non enim injustus Deus, ut obliviscatur operis vestri, et dilectionis, quam ostendistis in nomine ipsius, qui ministrastis sanctis, et ministratis.
11And our desire is that every one of you shew forth the same carefulness to the accomplishing of hope unto the end:And our desire is that euery one of you shew forth the same carefulnesse to the accomplishing of hope vnto the end:✦Cupimus autem unumquemque vestrum eamdem ostentare sollicitudinem ad expletionem spei usque in finem :
12that you become not slothful, but imitators of them which by faith and patience shall inherit the promises.that you become not slouthful, but imitatours of them which by faith and patience shal inherite the promisses.✦ut non segnes efficiamini, verum imitatores eorum, qui fide, et patientia hæreditabunt promissiones.
13For God promising to Abraham, because he had none greater by whom he might swear, he sware by himself,For God promising to Abraham, because he had none greater by whom he might sweare, he sware by him self,✦Abrahæ namque promittens Deus, quoniam neminem habuit, per quem juraret, majorem, juravit per semetipsum,
14saying, Unless blessing I shall bless thee, and multiplying shall multiply thee.saying, Vnles blessing I shal blesse thee, and multiplying shal multiplie thee.✦dicens : Nisi benedicens benedicam te, et multiplicans multiplicabo te.
15And so patiently enduring he obtained the promise.And so patiently enduring he obtained the promise.✦Et sic longanimiter ferens, adeptus est repromissionem.
16For men swear by a greater than themselves: and the end of all their controversy, for the confirmation, is an oath.For men sweare by a greater then them selues: and the end of al their controuersie, for the confirmation, is an othe.✦Homines enim per majorem sui jurant : et omnis controversiæ eorum finis, ad confirmationem, est juramentum.
17Wherein God meaning more abundantly to shew to the heirs of the promise the stability of his counsel, he interposed an oath:Wherein God meaning more aboundantly to shew to the heires of the promise the stabilitie of his counsel, he interposed an othe:✦In quo abundantius volens Deus ostendere pollicitationis hæredibus, immobilitatem consilii sui, interposuit jusjurandum :
18that by two things unmovable, whereby it is impossible for God to lie, we may have a most strong comfort, who have fled to hold fast the hope proposed,that by two things vnmoueable, whereby it is impossible for God to lie, we may haue a most strong comfort, who haue fled to hold fast the hope proposed,ut per duas res immobiles, quibus impossibile est mentiri Deum, fortissimum solatium habeamus, qui confugimus ad tenendam propositam spem,
19which we have as an anchor of the soul, sure and firm, and going in into the inner parts of the veil,which we haue as an anker of the soule, sure and firme, and going in into the inner partes of the vele,✦quam sicut anchoram habemus animæ tutam ac firmam, et incedentem usque ad interiora velaminis,
20where Jesus the praecursor: forerunner for us is entered, made a high priest for ever according to the order of Melchisedech.where IESVS the precursor for vs is entered, made a high priest for euer according to the order of Melchisedec.✦ubi præcursor pro nobis introivit Jesus, secundum ordinem Melchisedech pontifex factus in æternum.
Annotationsfrom the original 1582 Rheims New Testament
1The foundation of penance. We see hereby, what the first grounds of Christian institution or Catechism were in the primitive Church, and that there was ever a necessary instruction and belief of certain points had by word of mouth and tradition, before men came to the Scriptures: which could not treat of things so particularly, as was requisite for the teaching of all necessary grounds. Among these points were the 12 Articles contained in the Apostles Creed: the doctrine of penance before Baptism: the manner and necessity of Baptism: the Sacrament of Imposition of hands after Baptism, called Confirmation: the articles of the Resurrection, Judgment, and such like. Without which things first laid, if one should be sent to pick his faith out of the Scripture, there would be mad rule quickly. See S. Augustine in expost. inchoat. ep. ad Ro. versus finem.The foundation of penance. We see hereby, what the first groundes of Christian institution or Catechisme were in the primitiue Church, and that there was euer a necessarie instruction and beleefe of certaine points had by word of mouth and tradition, before men came to the Scriptures: which could not treate of things so particularly, as was requisite for the teaching of al necessarie groundes. Among these points were the 12 Articles conteined in the Apostles Creede: the doctrine of penance before Baptisme: the maner and necessitie of Baptisme: the Sacrament of Imposition of hands after Baptisme, called Confirmation: the articles of the Resurrection, Iudgement, and such like. Without which things first laid, if one should be sent to picke his faith out of the Scripture, there would be madde rule quickly. See S. Augustine in expost. inchoat. ep. ad Ro. versus finem.
4Impossible. How hard the holy Scriptures be, and how dangerously they be read of the unlearned, or of the proud be they never so well learned, this one place might teach us. Whereat the Novatians of old did so stumble, that they thought, and heretically taught, that none falling into any mortal sin after Baptism, could be received to mercy or penance in the Church: and so to a contentious man, that would follow his own sense, or the bare words, without regard of the Churches sense and rule of faith (after which every Scripture must be expounded) the Apostles speech doth here sound. Even as to the simple, and to the Heretic that submitteth not his sense to the Churches judgment, certain places of this same Epistle, seem at the first sight, to stand against the daily oblation or sacrifice of the Mass: which yet in truth make no more for that purpose, than this text we now stand on, serveth the Novatians: as when we come to the places, it shall be declared. And let the good Readers beware here also of the Protestants exposition, for they are herein worse than Novatians, specially such as precisely follow Calvin: holding impiously, that it is impossible for one that forsaketh entirely his faith, that is, becometh an Apostate or an Heretic, to be received to penance or to Gods mercy. To establish which false and damnable sense, these fellows make nothing of S. Ambrose's, S. Chrysostom's, and the other fathers exposition, which is the holy Churches sense, That the Apostle meaneth of that penance which is done before and in Baptism. which is no more to say, but that it is impossible to be baptized again, and thereby to be renovated and illuminated, and cleansing of sins, as that first sacrament of generation did yield: which applieth Christ's death in such ample manner to the receivers, that it taketh away all pains due for sins before committed: and therefore requireth no further penance afterward, for the sins before committed, all being washed away by the force of that Sacrament duly taken. S. Augustine calleth the remission in Baptism, Magnam indulgentiam, a great pardon. Enchirid. c. 64. The Apostle therefore warneth them, that if they fall from their faith, and from Christ's grace and law which they once received in their Baptism, they may not look to have any more that first great and large remedy applied unto them, nor no man else that sinneth after Baptism: though the other penance, which is called the Second table after sinners shipwrack, which is a more painful medicine for sin than Baptism, requiring much fasting, praying, and other afflictions corporal, is open not only to other sinners, but to all once baptized, Heretics, or oppugners of the truth maliciously and of purpose or what way soever, during this life. See S. Cyprian ep. 52. S. Ambrose upon this place. S. Augustine cont. ep. Parm. li. 2. c. 13. and ep. 50. S. Damascene li. 4. c. 10.Impossible. How hard the holy Scriptures be, and how dangerously they be read of the vnlearned, or of the proud be they neuer so wel learned, this one place might teach vs. Wherat the Nouatians of old did so stumble, that they thought, and heretically taught, that none falling into any mortal sinne after Baptisme, could be receiued to mercie or penance in the Church: and so to a contentious man, that would folow his owne sense, or the bare wordes, without regard of the Churches sense and rule of faith (after which euery Scripture must be expounded) the Apostles speach doth here sound. Euen as to the simple, and to the Heretike that submitteth not his sense to the Churches iudgement, certaine places of this same Epistle, seeme at the first sight, to stand against the daily oblation or sacrifice of the Masse: which yet in truth make no more for that purpose, then this text we now stand on, serueth the Nouatians: as when we come to the places, it shal be declared. And let the good Readers beware here also of the Protestants exposition, for they are herein worse then Nouatians, specially such as precisely folow Caluin: holding impiously, that it is impossible for one that forsaketh entirely his faith, that is, becommeth an Apostata or an Heretike, to be receiued to penance or to Gods mercie. To establish which false and damnable sense, these felowes make nothing of S. Ambroses, S. Chrysostoms, and the other fathers exposition, which is the holy Churches sense, That the Apostle meaneth of that penance which is done before and in Baptisme. which is no more to say, but that it is impossible to be baptized againe, and thereby to be renouated and illuminated, and cleansing of sinnes, as that first sacrament of generation did yeld: which applieth Christes death in such ample maner to the receiuers, that it taketh away al paines due for sinnes before committed: and therfore requireth no further penance afterward, for the sinnes before committed, al being washed away by the force of that Sacrament duely taken. S. Augustine calleth the remission in Baptisme, Magnam indulgentiam, a great pardon. Enchirid. c. 64. The Apostle therfore warneth them, that if they fall from their faith, and from Christes grace and law which they once receiued in their Baptisme, they may not looke to haue any more that first great and large remedie applied vnto them, nor no man els that sinneth after Baptisme: though the other penance, which is called the Second table after sinners shipwracke, which is a more paineful medicine for sinne then Baptisme, requiring much fasting, praying, and other afflictions corporal, is open not onely to other sinners, but to al once baptized, Heretikes, or oppugners of the truth malitiously and of purpose or what way so euer, during this life. See S. Cyprian ep. 52. S. Ambrose vpon this place. S. Augustine cont. ep. Parm. li. 2. c. 13. and ep. 50. S. Damascene li. 4. c. 10.
10God is not unjust. It is a world to see, what wringing & writhing the Protestants make, to shift themselves from the evidence of these words, which make it most clear to all not blinded in pride and contention, that good works be meritorious, and the very cause of salvation, so far, that God should be unjust, if he rendered not heaven for the same. Revera grandis injustitia Dei (saith S. Jerome) Si tantum peccata puniret, & bona opera non susciperet. That is, Indeed great were Gods injustice, if he would only punish sins, and would not receive good works. Li. 2. cont. Iovin. c. 2.God is not vniust. It is a world to see, what wringing & writhing the Protestants make, to shift them selues from the euidence of these wordes, which make it most cleere to all not blinded in pride and contention, that good workes be meritorious, and the very cause of saluation, so far, that God should be vniust, if he rendered not heauen for the same. Reuera grandis iniustitia Dei (saith S. Hierom) Si tantum peccata puniret, & bona opera non susciperet. That is, In deede great were Gods iniustice, if he would onely punish sinnes, and would not receiue good workes. Li. 2. cont. Iouin. c. 2.
The reading text follows the 1582 first edition. Facsimile available in two scans.