Wherefore leaving the word of the beginning of Christ, let us go on to things more perfect, not laying again the foundation of penance from dead works, and of faith towards God,

Quapropter intermittentes inchoationis Christi sermonem, ad perfectiora feramur, non rursum jacientes fundamentum pœnitentiæ ab operibus mortuis, et fidei ad Deum,

We must leave on one side then, all discussion of our first lessons in Christ, and pass on to our full growth; no need to lay the foundations all over again, the change of heart which turns away from lifeless observances, the faith which turns towards God,

Of the doctrine of baptisms, and imposition of hands, and of the resurrection of the dead, and of eternal judgment.

baptismatum doctrinæ, impositionis quoque manuum, ac resurrectionis mortuorum, et judicii æterni.

instructions about the different kinds of baptism, about the laying on of hands, about the resurrection of the dead, and our sentence in eternity.

And this will we do, if God permit.

Et hoc faciemus, si quidem permiserit Deus.

Such will be our plan, if God permits it.

For it is impossible for those who were once illuminated, have tasted also the heavenly 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,

We can do nothing for those who have received, once for all, their enlightenment, who have tasted the heavenly gift, partaken of the Holy Spirit,

Have moreover tasted the good word of God, and the powers of the world to come,

gustaverunt nihilominus bonum Dei verbum, virtutesque sæculi venturi,

known, too, God’s word of comfort, and the powers that belong to a future life,

And are fallen away: to be renewed again to penance, crucifying again to themselves the Son of God, and making him a mockery.

et prolapsi sunt; rursus renovari ad pœnitentiam, rursum crucifigentes sibimetipsis Filium Dei, et ostentui habentes.

and then fallen away. They cannot attain repentance through a second renewal. Would they crucify the Son of God a second time, hold him up to mockery a second time, for their own ends?

For the earth that drinketh in the rain which cometh often upon it, and bringeth forth herbs meet for them by whom it is tilled, receiveth blessing from God.

Terra enim sæpe venientem super se bibens imbrem, et generans herbam opportunam illis, a quibus colitur, accipit benedictionem a Deo:

No, a piece of ground which has drunk in, again and again, the showers which fell upon it, has God’s blessing on it, if it yields a crop answering the needs of those who tilled it;

But that which bringeth forth thorns and briers, is reprobate, and very near unto a curse, whose end is to be burnt.

proferens autem spinas ac tribulos, reproba est, et maledicto proxima: cujus consummatio in combustionem.

if it bears thorns and thistles, it has lost its value; a curse hangs over it, and it will feed the bonfire at last.

But, my dearly beloved, we trust better things of you, and nearer to salvation; though we speak thus.

Confidimus autem de vobis dilectissimi meliora, et viciniora saluti: tametsi ita loquimur.

Beloved, of you we have better confidence, which does not stop short of your salvation, even when we speak to you as we are speaking now.

For God is not unjust, that he should forget your work, and the love which you have shewn in his name, you who have ministered, and do minister to the saints.

Non enim injustus Deus, ut obliviscatur operis vestri, et dilectionis, quam ostendistis in nomine ipsius, qui ministrastis sanctis, et ministratis.

God is not an unjust God, that he should forget all you have done, all the charity you have shewn in his name, you who have ministered, and still minister, to the needs of his saints.

And we desire that every one of you shew forth the same carefulness to the accomplishing of hope unto the end:

Cupimus autem unumquemque vestrum eamdem ostentare sollicitudinem ad expletionem spei usque in finem:

But our great longing is, to see you all shewing the same eagerness right up to the end, looking forward to the fulfilment of your hope;

That you become not slothful, but followers of them, who through faith and patience shall inherit the promises.

ut non segnes efficiamini, verum imitatores eorum, qui fide, et patientia hæreditabunt promissiones.

listless no more, but followers of all those whose faith and patience are to bring them into possession of the good things promised them.

For God making promise to Abraham, because he had no one greater by whom he might swear, swore by himself,

Abrahæ namque promittens Deus, quoniam neminem habuit, per quem juraret, majorem, juravit per semetipsum,

Such was Abraham. God made him a promise, and then took an oath (an oath by himself, since he had no greater name to swear by),

Saying: Unless blessing I shall bless thee, and multiplying I shall multiply thee.

dicens: Nisi benedicens benedicam te, et multiplicans multiplicabo te.

in the words, More and more I will bless thee, more and more I will give thee increase;

And so patiently enduring he obtained the promise.

Et sic longanimiter ferens, adeptus est repromissionem.

whereupon Abraham waited patiently, and saw the promise fulfilled.

For men swear by one greater than themselves: and an oath for confirmation is the end of all their controversy.

Homines enim per majorem sui jurant: et omnis controversiæ eorum finis, ad confirmationem, est juramentum.

Men, since they have something greater than themselves to swear by, will confirm their word by oath, which puts an end to all controversy;

Wherein God, meaning more abundantly to shew to the heirs of the promise the immutability of his counsel, interposed an oath:

In quo abundantius volens Deus ostendere pollicitationis hæredibus, immobilitatem consilii sui, interposuit jusjurandum:

and God, in the same way, eager to convince the heirs of the promise that his design was irrevocable, pledged himself by an oath.

That by two immutable things, in which it is impossible for God to lie, we may have the strongest comfort, who have fled for refuge to hold fast the hope set before us.

ut per duas res immobiles, quibus impossibile est mentiri Deum, fortissimum solatium habeamus, qui confugimus ad tenendam propositam spem,

Two irrevocable assurances, over which there could be no question of God deceiving us, were to bring firm confidence to us poor wanderers, bidding us cling to the hope we have in view,

Which we have as an anchor of the soul, sure and firm, and which entereth in even within the veil;

quam sicut anchoram habemus animæ tutam ac firmam, et incedentem usque ad interiora velaminis,

the anchorage of our souls. Sure and immovable, it reaches that inner sanctuary beyond the veil,

Where the forerunner Jesus is entered for us, made a high priest for ever according to the order of Melchisedech.

ubi præcursor pro nobis introivit Jesus, secundum ordinem Melchisedech pontifex factus in æternum.

which Jesus Christ, our escort, has entered already, a high priest, now, eternally with the priesthood of Melchisedech.