Hebrews — Chapter 6

And let the good Readers beware here also of the Protestants exposition, for they are herein vvorse then Nouatians, specially such as precisely folovv 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 vvhich false and damnable sense, these fellowes make nothing of S. Ambroses, S. Chrysostoms, and the other fathers exposition, vvhich is the holy Churches sense, That the Apostle meaneth of that penance vvhich is done before and in Baptisme. vvhich is no more to say, but that it is impossible to be baptized againe, and thereby to be renouated and illuminated, to die, be buried, and rise againe the second time in Christ, in so easie and perfect penance and cleansing of sinnes, as that first sacrament of generation did yeld: vvhich applieth Christes death in such ample maner to the receiuers, that it taketh avvay al paines due for sinnes before committed: and therfore requireth no further penance aftervvard, for the sinnes before committed, al being vvashed away by the force of that Sacrament duely taken. S. Augustine calleth the remission in Baptisme, Magnam indulgentiam, a great pardon. Enchirid. c. 64. Ambr. loco cit. & in ep. ad Heb. Chry. ho. 9 in c. 6 ad Hebr. The Sacrament of penance is ready for al sinners whatsoeuer. The Apostle therfore warneth them, that if they fall from their faith, and from Christes grace and lavv vvhich 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, vvhich is called the Second table after shipvvracke, vvhich 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. 16. Hier. ep. 8 ad Demetriad. c. 6.

1. The foundation of penance.) The Apostles forme of Catechisme, and the points thereof. Vve see hereby, vvhat the first groundes of Christian institution or Catechisme were in the primitiue Church, and that there vvas euer a necessarie instruction and beleefe of certaine points had by vvord of mouth and tradition, before men came to the Scriptures: vvhich could not treate of things so particularly, as vvas 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. Vvithout vvhich things first laid, if one should be sent to picke his faith out of the Scripture, there vvould be madde rule quickly. See S. Augustine in exposit, inchoat. ep. ad Ro. versus finem.

4. Impossible.) The Nouatians (as al Heretikes) made Scripture the ground of their heresies. Hovv hard the holy Scriptures be, and how dangerously they be read of the vnlearned, or of the proud be they neuer so vvel learned, this one place might teach vs. *Vvhereat 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 vvould folow his owne sense, or the bare vvordes, vvithout regard of the Churches sense and rule of faith (after vvhich euery Scripture must be expounded) the Apostles speach doth here sound. Ambr. de pœuit. li. 2. c. 2. Other places make no more for the Protestants then this doth for Nouatus. 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: vvhich yet in truth make no more for that purpose, then this text we now stand on, serueth the Nouatians: as vvhen we come to the places, it shal be declared. Caluins heresie vpon this place, vvorse then the Nouatians. The fathers exposition of this place. And let the good Readers beware here also of the Protestants exposition, for they are herein vvorse then Nouatians, specially such as precisely folovv 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 vvhich false and damnable sense, these fellowes make nothing of S. Ambroses, S. Chrysostoms, and the other fathers exposition, vvhich is the holy Churches sense, That the Apostle meaneth of that penance vvhich is done before and in Baptisme. vvhich is no more to say, but that it is impossible to be baptized againe, and thereby to be renouated and illuminated, to die, be buried, and rise againe the second time in Christ, in so easie and perfect penance and cleansing of sinnes, as that first sacrament of generation did yeld: vvhich applieth Christes death in such ample maner to the receiuers, that it taketh avvay al paines due for sinnes before committed: and therfore requireth no further penance aftervvard, for the sinnes before committed, al being vvashed away by the force of that Sacrament duely taken. S. Augustine calleth the remission in Baptisme, Magnam indulgentiam, a great pardon. Enchirid. c. 64. Ambr. loco cit. & in ep. ad Heb. Chry. ho. 9 in c. 6 ad Hebr. The Sacrament of penance is ready for al sinners whatsoeuer. The Apostle therfore warneth them, that if they fall from their faith, and from Christes grace and lavv vvhich 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, vvhich is called the Second table after shipvvracke, vvhich 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. 16. Hier. ep. 8 ad Demetriad. c. 6.

10. God is not vniust.) Gods iustice in rewarding meritorious workes. It is a vvorld to see, vvhat vvringing & vvrithing the Protestants make, to shift them selues from the euidence of these vvordes, vvhich make it most cleere to all not blinded in pride and contention, that good vvorkes 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 vvere Gods iniustice, if he vvould onely punish sinnes, and vvould not receiue good vvorkes. Li. 2. cont. Iouin. c. 2.