Hebrews 6:6

Those then who are to repent, if they do repent, will be strong in faith, if they now repent while the tower is building. For if the building be finished, there will not be more room for any one, but he will be rejected. This privilege, however, will belong only to him who has now been placed near the tower.

Therefore the apostate withal will recover his former "garment," the robe of the Holy Spirit; and a renewal of the "ring," the sign and seal of baptism; and Christ will again be "slaughtered; " and he will recline on that couch from which such as are unworthily clad are wont to be lifted by the torturers, and cast away into darkness, -much more such as have been stripped.

Now we ought to be aware that there are some Lazaruses even now who, after having become friends of Jesus, have become sick and died. As dead persons they have remained in the tomb and the land of the dead with the dead.… Consider the one who has fallen away from Christ and returned to the Gentiles’ life after he has received knowledge of the truth. He has been enlightened and tasted the heavenly gift and become a partaker of the Holy Spirit … yet now is in hades with the shades and the dead and to be in the land of the dead or the tombs.Whenever, therefore, on behalf of such a person, Jesus comes to his tomb and, standing outside it, prays and is heard, he asks that there be power in his voice and words, and he cries out with a loud voice to summon him who was his friend to the things outside the life of the Gentiles and their tomb and cave.

“It is impossible to restore again to repentance” through a second baptism “those who have once been baptized, who have tasted the heavenly gift” through the medicine which they received, “have become partakers of the Holy Spirit” through the gifts received from the Spirit, “have tasted the goodness of the Word of God” in the new gospel and were armed with the power of the age to come in the promises prepared for the pious ones, but now “have fallen away” again. Those who propose two baptisms ask for the crucifixion again of the Son of God and for his dishonor. But crucifixion was performed once and will not be performed once more, and baptism was conceded as an “absolver” and is not conceded a second time to the sinner.… After the apostle said these words and discouraged them from sinning and being in want of propitiation, he changed his tone and encouraged them, as if to say, “If there is no second baptism to purify you, your deeds and charity are to be an eternal baptism for you.” “Though,” he says, “we speak thus” and close the door of mercy before the just ones lest they may sin, nevertheless the door of mercy is open for penitents. “God is not so unjust as to overlook your work,” that is, your gift, “and the love” which you have for the saints and the poor who are in Jerusalem.

Could Paul teach in opposition to his own act? He had at Corinth forgiven sin through penance; how could he himself speak against his own decision? Since, then, he could not destroy what he had built, we must assume that what he says was different from, but not contrary to, what had gone before. For what is contrary is opposed to itself; what is different has ordinarily another meaning. Things that are contrary are not such that one can support the other. Inasmuch, then, as the apostle spoke of remitting penance, he could not be silent as to those who thought that baptism was to be repeated. And it was right first of all to remove our anxiety and to let us know that, even after baptism, if any sinned, their sins could be forgiven them, lest a false belief in a reiterated baptism should lead astray those who were destitute of all hope of forgiveness. And second, it was right to set forth in a well-reasoned argument that baptism is not to be repeated.…So, then, that which he says in this epistle to the Hebrews, that it is impossible for those who have fallen to be “renewed unto repentance, crucifying again the Son of God and putting him to open shame,” must be considered as having reference to baptism, wherein we crucify the Son of God in ourselves that the world may be by him crucified for us. We triumph, as it were, when we take to ourselves the likeness of his death. We put to open shame upon his cross principalities and powers and triumphed over them, that in the likeness of his death we, too, might triumph over the principalities whose yoke we throw off. But Christ was crucified once and died to sin once, and so there is but one, not several baptisms.…
And indeed I might also say to anyone who thought that this passage spoke of repentance, that things which are impossible from the human point of view are possible with God. God is able whenever God wills to forgive us our sins, even those which we think cannot be forgiven. And so it is possible for God to give us that which it seems to us impossible to attain. For it seemed impossible that water should wash away sin, and Naaman the Syrian thought that leprosy could not be cleansed by water. But that which was impossible, God who gave us such great grace made to be possible. Similarly it seemed impossible that sins should be forgiven through repentance, but Christ gave this power to his apostles, which has been transmitted to the priestly office. That, then, has become possible which was impossible. But by true reasoning, the apostle convinces us that the reiteration by anyone of the sacrament of baptism is not permitted.

"and have fallen away, to renew them again unto repentance, seeing they crucify to themselves the Son of God afresh and put Him to an open shame." "Renew them," he says, "unto repentance," that is, by repentance, for unto repentance is by repentance. What then, is repentance excluded? Not repentance, far from it! But the renewing again by the laver. For he did not say, "impossible" to be renewed "unto repentance," and stop, but added how "impossible, [by] crucifying afresh."

To "be renewed," that is, to be made new, for to make men new is [the work] of the layer only: for (it is said) "thy youth shall be renewed as the eagle's." (Ps. ciii. 5.) But it is [the work of] repentance, when those who have been made new, have afterwards become old through sins, to set them free from this old age, and to make them strong. To bring them to that former brightness however, is not possible; for there the whole was Grace.

"Crucifying to themselves," he says, "the Son of God afresh, and putting Him to an open shame." What he means is this. Baptism is a Cross, and "our old man was crucified with [Him]" (Rom. vi. 6), for we were "made conformable to the likeness of His death" (Rom. vi. 5; Phil. iii. 10), and again, "we were buried therefore with Him by baptism into death." (Rom. vi. 4.) Wherefore, as it is not possible that Christ should be crucified a second time, for that is to "put Him to an open shame." For "if death shall no more have dominion over Him" (Rom. vi. 9), if He rose again, by His resurrection becoming superior to death; if by death He wrestled with and overcame death, and then is crucified again, all those things become a fable and a mockery. He then that baptizeth a second time, crucifies Him again.

But what is "crucifying afresh"? [It is] crucifying over again. For as Christ died on the cross, so do we in baptism, not as to the flesh, but as to sin. Behold two deaths. He died as to the flesh; in our case the old man was buried, and the new man arose, made conformable to the likeness of His death. If therefore it is necessary to be baptized [again], it is necessary that this same [Christ] should die again. For baptism is nothing else than the putting to death of the baptized, and his rising again.

And he well said, "crucifying afresh unto themselves." For he that does this, as having forgotten the former grace, and ordering his own life carelessly, acts in all respects as if there were another baptism. It behooves us therefore to take heed and to make ourselves safe.

On two grounds then he said that the thing was impossible, and he put the stronger last: first, because he who has been deemed worthy of such [blessings], and who has betrayed all that was granted to him, is not worthy to be again renewed; neither is it possible that [Christ] should again be crucified afresh: for this is to "put Him to an open shame."

There is not then any second layer: there is not [indeed]. And if there is, there is also a third, and a fourth; for the former one is continually disannulled by the later, and this continually by another, and so on without end.

What then (you say)? Is there no repentance? There is repentance, but there is no second baptism: but repentance there is, and it has great force, and is able to set free from the burden of his sins, if he will, even him that hath been baptized much in sins, and to establish in safety him who is in danger, even though he should have come unto the very depth of wickedness. And this is evident from many places. "For," says one, "doth not he that falleth rise again? or he that turneth away, doth not he turn back to [God]?" (Jer. viii. 4.) It is possible, if we will, that Christ should be formed in us again: for hear Paul saying, "My little children of whom I travail in birth again, until Christ be formed in you." (Gal. iv. 19.) Only let us lay hold on repentance.

For behold the love of God to man! We ought on every ground to have been punished at the first; in that having received the natural law, and enjoyed innumerable blessings, we have not acknowledged our Master, and have lived an unclean life. Yet He not only has not punished us, but has even made us partakers of countless blessings, just as if we had accomplished great things. Again we fell away, and not even so does He punish us, but has given medicine of repentance, which is sufficient to put away and blot out all our sins; only if we knew the nature of the medicine, and how we ought to apply it.

The apostles raised the dead. And this was the power of the resurrection. He said, “hold him up to contempt,” because if baptism is a mystery, it suffices once and for all. And if the matter happens a second time, it is an act of despising and ridicule.

It is out of the question, he is saying, for those who have approached all-holy baptism, shared in the grace of the divine Spirit and received the type of the eternal goods to make their approach again and be granted another baptism. This is no different, in fact, from fixing the Son of God to the cross again and besmirching him again with the dishonor already shown. As he in his own case endured the passion once, we too likewise ought share the passion with him once. We are buried with him in baptism, and we rise with him; so it is not possible for us to enjoy the gift of baptism again.… Our former self was crucified with him in baptism by receiving the type of death. By “goodness of the Word of God” he meant the promise of good things; “powers of the age to come” is the term he used of baptism and the grace of the Spirit: through them it is possible to attain the promised goods.Now, the apostle said this to teach the believers from Jews not to think all-holy baptism is like the Jewish baptisms: they did not wash away sins, but cleansed the body of apparent defilement—hence they were applied many times and frequently. This baptism of ours, on the contrary, is one only, for the reason that it involves the type of the saving passion and resurrection and prefigures for us the resurrection to come. The followers of Novatian use these words to contest the truth, failing to understand that the divine apostle, far from prohibiting the remedies of repentance, set the limit for divine baptism.… After all, his writings to the Corinthians and the Galatians testify to the fact that he preaches repentance everywhere, and he disseminates these teachings everywhere.

“And the powers of the age to come,” which is to say, “having learned what things the coming age is capable of.” For “having tasted” means “having learned” or “having been instructed,” as it commonly means, being taken in a figurative manner. But what can the coming age do? And what are its needs and work? In that age each one finds the reward for the things one did; that neither the punishment nor the blessing in that age has an end; that then whatever deed was not unmindful of the judge but was righteous will appear, etc. He says that for those who have learned these things with others and then have fallen away, it is impossible to bring to repentance.

What does it mean, “crucifying for themselves anew the Son of God and holding him up to contempt”? He says that they crucify him again for themselves and dishonor him. This is what he means here: Christ was crucified once and for all, and we have been crucified together with him through baptism. Then he says that such a one, imagining that there is a second baptism, like their [first] baptism into him, crucifies the Lord again. For what else does the one do who intends to be crucified a second time with him than to deem that Christ has been crucified a second time through the things he does? But he says that to crucify Christ a second time (insofar as it applies to him) is nothing other than to ridicule and dishonor him. For having died once and for all he is immortal thereafter, but the one who crucifies him anew posits this lie, inasmuch as he reproaches him as a liar when he says that he died once and for all.

What does it mean to crucify again? Calling it a second crucifixion and a second passion [πάθος], if such repentance exists, and the worthiness to receive the remission through baptism was achieved only by the cross of Christ. Therefore, those who understand this desire again to see Christ being crucified, mocked, and typified. Oh, the audacity and shamelessness! If anyone contemplates such things. And indeed, through these, they shake their thoughts, so that having become hopeless of being able to attain such repentance, they strive for virtue instead.

“the powers of the age to come." Powers of the coming age. That there will certainly be a resurrection, and that we shall all give an account of the life we have lived, and that both punishment and rest are inescapable, and such things, for these indeed are the powers of the coming age. Or that the pledge of the coming age is faith in Christ. Powers of the coming age, Instead of what the future age can teach. For those who have tasted, in common, what has been taken figuratively [τροπικῶς], signifying, those who have learned, have been instructed. What then can the future do, and what is its necessity and work? Because in it each finds the reward of what he has done, since there is no end either to the punishment in it, nor to the happiness, because then the unfailing judgment and the just will be revealed more clearly, and many other things. Therefore, those who have learned these things along with the others, he says, and having fallen away, it is impossible, and thereafter.

"and having fallen away." It is impossible to renew a city to repentance after having lost all these things and having fallen away. What then? Should we cast away repentance? May it never be, (thus says the holy Cyril in the sixth book of “On the Veneration and Worship in Spirit and Truth”) but rather the repentance through baptism. For it is necessary first to consider repentance and the renunciation of wicked deeds, and thus to be baptized. Therefore, he says, the repentance in baptism, from which he also said, "To renew what is proper to baptism," and "To crucify again, which is also proper to this baptism." For those being baptized are crucified with the Lord. Therefore, he who wishes to repent again through the second baptism crucifies Christ by being crucified with Him.

“For it is impossible for those who were once enlightened.” He did not say that it is difficult, unprofitable, or improper, but impossible, so as to cast them into despair of hoping for a second cleansing.
"Having tasted the gift." The forgiveness of sins, which is in baptism; for this is a heavenly gift. For no one can give such things except one, God.
"and having become partakers of the Holy Spirit."After the forgiveness of sins, then comes the partaking of the Holy Spirit; for He does not dwell in a body burdened with sins; By the laying on of hands, as he says above (Heb. 6:2).
"and having tasted the good word of God." The teaching concerning the mind of Christ.
"the powers of the age to come.” For we shall all give an account of the words we have lived by, and both punishment and rest are everlasting. For in these things is the power of the age to come. That is, the seriousness [ἀῤῥαβῶνα] of the coming age, namely, faith in Christ.

"they crucify again for themselves the Son of God." What does it mean, crucify again for themselves the Son of God and setting an example? He says from above, crucify again for themselves and bringing shame. But he says it is of this kind; once Christ was crucified, and we too, once, are crucified with him through baptism. Therefore, he says, one who thinks there is a second baptism, as far as he is concerned, crucifies the Lord from above. For what else does the one who thinks he is being crucified a second time through baptism do, except that he also considers himself to be crucified a second time, through what he does? But to crucify a second time, he says, Christ, as far as it pertains to him, is nothing other than to set an example for him and to bring him to shame. For once crucified, he is therefore immortal. But he who re-crucifies does this as a falsehood, which brings him shame as if he had only pretended to die once.

Otherwise.

275. - Having mentioned the priesthood of Christ according to the order of Melchizedek and scolded the slowness of those to whom he was writing, the Apostle now returns to his theme, in regard to which he does three things: first, he discloses his intention; secondly, its difficulty (v.3); thirdly, he declares his intention (v.9). In regard to the first he does two things: first, he discloses his intention; secondly, he explains what he says (v.1b).

276. - His intention is that passing over the things which pertain to the beginning of Christian doctrine, he may go on to loftier matters; hence he says: I have stated that strong meat is for the perfect: Therefore, let us leave the elementary doctrines of Christ, through which Christ begins to exist in us, which is by the doctrine of faith: ‘That Christ may dwell by faith in your hearts’ (Eph. 3:17); let us go on to maturity, i.e., to things which look toward the perfection of Christ’s doctrine: ‘When I became a man, I put away the things of a child’ (1 Cor. 13:11). According to a Gloss this can refer to two things, namely, either to the intellect, so that as a person advances in age, he should put away childish things and devote himself to what is perfect: ‘howbeit we speak wisdom among the perfect’ (1 Cor. 2:6), or to the will, and then the sense is that one should not remain a beginner, but tend to the state of the perfect: ‘Walk before me and be perfect’ (Gen. 17:1).

277. - Here two objections arise: the first is based on his saying, let us leave the elementary doctrines [leaving the word of the beginning]. For the beginning should never be forsaken: ‘And I said, Now have I begun’ (Ps. 76:11); ‘My justification, which I have begun to hold’ (Jb. 27:6). I answer that there are two ways of forsaking a beginning: one is according to evaluation, and in this way a man should always be a beginner tending to what is higher: ‘Not as though I had already attained or were already perfect; but I follow after, if I many by any means apprehend’ (Phil. 3:12). The other is according to progress toward perfection, and in this way a man should always strive to pass to the perfect state: ‘Forgetting the things that are behind, and stretching forth myself to those that are before’ (Phil. 3:13). For, as Bernard says, not to progress in the way of God is to fall behind.

278. - The other objection is concerned with the invitation, let us go on to maturity [things more perfect]. For perfection consists in the counsels: ‘If you would be perfect, go and sell what you have and give to the poor’ (Mt. 19:21). But not all are bound by the counsels. I answer that there are two kinds of perfection: one is external and consists in external acts, which are signs of what is internal, such as virginity and voluntary poverty. To this perfection not all are bound. The other is internal and consists in the love of God and neighbor: ‘Have charity which is the bond of perfection’ (Col. 3:14). Not all are bound to this perfection, but all are bound to tend toward it; because if a person no longer desired to love God more, he would not be doing what charity requires. But he says, let us go on, and this by following the impulse of the Holy Spirit: ‘Whoever are led by the Spirit of God, they are the sons of God’ (Rom. 8:14). Or they are as though carried by God Who bears our infirmities: ‘Hearken unto me, O house of Jacob, all the remnant of the house of Israel, who are carried by my bowels’ (Is. 46:3); or, as carried by one another: ‘Bear you one another’s burdens’ (Gal. 6:2).

279. - The when he says, not laying again the foundation of penance, he explains what he has said. Here he intends to show what the things for which make for the beginning of Christ’s doctrine. For this he uses a simile. For it is by faith that a soul is built into a spiritual edifice. Therefore, just as in a material building the foundation is laid first, so here the first rudiments of Christ’s doctrine are, as it were, the foundation. But this seems to conflict with what he teaches below in chapter 11, where faith is set down as the foundation: for faith is one: ‘One Lord, one faith, one baptism’ (Eph. 4:5). But here he mentions six foundations. I answer that faith is the foundation of the virtues, but the things he mentions are the foundations of Christ’s doctrine. He says, not laying again the foundation of penance, as though it were laid so firmly that there is not need to lay it again. Or, because you have just laid it and should not be laid again

280. - But the Apostle lists them quite clearly. For just as in the process of generation and of any motion there is first of all the departure so too here; because penance is a departure from sin and is, as it were, the foundation of that life. For, according to Augustine, no one who is master of his own will can begin a new life without repenting of the past. Hence, at the beginning of His preaching the Lord says: ‘Do penance’ (Mt. 4:17). Therefore, he says, of penance from dead works. For works are called dead either because they are dead in themselves, or because they become dead. A thing is said to be alive, when it functions on its own power, so that wherever it fails, it is said to be dead. For our works are ordained to happiness, which is man’s end; therefore, when they do not lead to happiness or cannot be ordained to happiness, they are said to be dead: and these are works performed in mortal sin: ‘The blood of Christ who by the Holy Spirit offered himself unspotted to God, will cleanse our conscience from dead works’ (Heb. 9:14). But works performed in charity are made dead by sin; hence, they do not have the power to merit eternal life: ‘All the justices which he has done will not be remembered’ (Ez. 18:24). But penance makes them revive; hence they are then once more counted for eternal life.

281. - But in approaching the desired terminus, faith is first; hence, he says, the foundation of faith toward God. For it is proper to faith that man believe and assent to things unseen by him, on the authority of another. But this testimony is either from man alone, and then it does not pertain to the virtue of faith, because man can deceive and be deceived; or that testimony is from God’s judgement, and then it is most true and firm, because it comes from the Truth itself, which cannot deceive or be deceived. Hence, he says, towards God, i.e., the assent is made to what God says: ‘You believe in God; believe also in me’ (Jn. 14:1).

282. - The second thing in that process are the sacraments of faith. But these are two sacraments of those entering: for those are the only ones the Apostle is discussing here. The first is baptism, by which are reborn; the second is confirmation, by which we are strengthened.

283. - In regard to the first he says, of baptism. But this seems contrary to what is stated in Ephesians (4:5): ‘One faith, one baptism.’ Therefore, there are not several baptisms. I answer that there are three kinds of baptism, namely, of water, of desire, and of blood. But the last two have no force, unless they are referred to the first, because the first one must be intended, if it cannot be actually received by a person with the use of freedom. Hence, there are not three sacraments, but one sacrament, by which we are reborn unto salvation: ‘Unless a man be born again of water and the Holy Spirit, he cannot enter the kingdom of heaven’ (Jn. 3:5). Of the other two, baptism of blood produces more of baptism’s effects, provided that the first is desired, or the opposite is not present in the mind, as is clear in the case of the Holy Innocents, who were not of an opposite mind. For baptism has its power from the merit of Christ’s Passion: ‘All we who are baptized in Christ Jesus are baptized in his blood’ (Rom. 6:3). Therefore, just as one who is baptized is conformed sacramentally to Christ’s death, so the martyr is conformed really. Therefore, the baptism of blood produces the total effect of baptism in the sense of washing away all guilt and punishment for sin; but it does not imprint a character. Therefore, if one who had undergone martyrdom without baptism of water were to rise, he would have to be baptized. Penance, however, does not produce as many of baptism’s effects, because it does not take away all punishment, although it takes away all guilt. But just as a martyr conforms himself to Christ’s Passion by external suffering, so a penitent by internal suffering: ‘They that are Christ’s have crucified their flesh with the vices and concupiscences’ (Gal. 5:24). Therefore, penance can be so great that it would remove all guilt and punishment, as happened to the good thief and to Magdalene. Hence, penance is called baptism, inasmuch as it performs the function of baptism. And because baptism cannot be repeated, penance was instituted. Therefore, the others are called baptisms, because they produce the effect of baptism; but there is only one baptism, because the others produce no effect, unless the first is intended.

284. - The second sacrament of those who are entering is imposed by the laying on of hands; hence, he says, and laying on of hands. But this is twofold: one is productive of miracles, as when Christ cured the sick by laying his hands on them: ‘He, laying his hands on everyone of them, cured them’ (Lk. 4:40). And this is not sacramental. But the other is sacramental and is found in two sacraments: first, in the sacrament of Orders: ‘Impose not hands lightly on anyone’ (1 Tim. 5:22); secondly, in the sacrament of confirmation unto renovation: ‘By the laver of regeneration and renovation of the Holy Spirit’ (Tit. 3:5). For in confirmation the Holy Spirit is given for strength to enable a man to boldly confess Christ’s name before men. For just as in the natural order a man is first born and then grows and becomes strong, so, too, in the order of grace.

285. - Thirdly, there follows the terminus of motion, at which the motion is terminated. This is twofold: the first is the resurrection of bodies, which is the foundation of faith, because without it our faith is in vain (1 Cor. 15:14). Therefore, he says, of the resurrection of the dead. Secondly, we expect a reward, which is conferred by the judge: ‘All things that are done, God will bring into judgement’ (Ec. 12:14); therefore, he says, and of eternal judgement: not that that judgement will last a thousand years, as Lactantius taught, because it will last but a moment. But it is called eternal, because the sentence passed then will last for ever: ‘These shall go into eternal punishment, but the just into eternal life’ (Mt. 15:46). It should be noted that all the things he says he desires to treat here are, as it were, the rudiments of the faith; hence he preaches them to newcomers, as is recorded in Ac (17:18) and in other places.

286. - Then (v. 3) he shows how difficult it is to carry out his intention. For it is difficult both in itself and in relation to his hearers. Hence he does three things: first, he suggests that in this he especially needs divine help; secondly, he mentions their weakness (v. 4); thirdly, he proposes a simile (v. 7).

287. - He says, therefore: Let us go on to things more perfect, and this shall we do, if God permit. He says less than he means, for it is not only necessary that God permit, but He must do all things: ‘In his hand are both we and our words’ (Wis. 7:16). Therefore, he must place all things under the confidence of divine help: ‘Without me you can do nothing’ (Jn. 16:5); ‘For you should say: If the Lord will, and if we shall live, we do this or that’ (Jas. 4:15).

288. - Then when he says, it is impossible, he shows their weakness. For they were weak in hearing. For just as in material things no state is so dangerous as that of a recidivus, so in spiritual things one who falls into sin after grace rises with more difficulty. In regard to this he does three things: first, he lists the good things they had received; secondly, the difficulty caused in them from being recidivi (v. 6); thirdly, he assigns the reason (v. 6b).

289. - Some of the goods are present and some future. But in the present they had spiritual rebirth; in regard to this he says enlightened, namely by baptism. And baptism is fittingly called an enlightenment, because it is the beginning of spiritual rebirth, in which the intellect is enlightened by faith: ‘You were heretofore darkness but now light in the Lord’ (Eph. 5:8). They are also partakers of God’s goods; hence he says, who have tasted the heavenly gift. That gift is grace and is called heavenly, because God gave it from heaven: ‘God gave gifts to men’ (Ps. 67:19); ‘Every best gift and every perfect gift is from above, coming down from Father of lights’ (Jas. 1:17). They are also partakers of the divine goodness: ‘For by whom he has given most great and precious promises’ (2 Pt. 1:4). Therefore, he says, and have become partakers of the Holy Spirit. For all gifts are given from love; therefore, he attributes that participation to the Holy Spirit. For to participate is to take a part. But Christ alone had the Holy Spirit in fulness: ‘God does not give the Spirit by measure’ (Jn. 3:24). For the other saints received of His fulness and were made partakers not of His substance, but of His distributions: ‘There are diversities of graces, but the same Spirit’ (1 Cor. 12:4). Also in the present day they had instruction of His doctrine; hence, he says, and have tasted the goodness of the word of God. That word is called good, because it is the word of eternal life: ‘Lord, to whom shall we go; you have the words of eternal life’ (Jn. 6:69); ‘How sweet are your words to my palate’ (Ps. 119:103). But he says, tasted, because it not only enlightens the intellect, but also refreshes the affections, in which there is a certain savoring: ‘Taste and see that the Lord is sweet’ (Ps. 33:8).

290. - ‘We are saved by hope’ (Rom. 8:24). Therefore, he says, and the powers of the age to come. But some of these they have not only in hope, by in an inchoate way, and these are the endowments of the soul, namely, vision, possession, and fruition, and these are possessed inchoatively inasmuch as faith, hope and charity, which correspond to them, are possessed in the present. But the others are goods possessed only in hope, as the endowments of the body, namely, subtility, agility, impassability and clarity.

291. - Then when he says, and then commit apostasy, he shows the difficulty in rising, after one has fallen. Here it should be noted that he does not say, ‘fallen’, but ‘fallen away’, i.e. completely fallen, because if they had merely fallen, it should not be difficult to rise: ‘A just man shall fall seven times, and shall rise again’ (Pr. 24:16). But if the Apostle had said it is impossible for those who have fallen away to rise again, then it might be said that in this he was signifying how extremely difficult it is to rise, both because of sin and because of pride, as in the devils. But because he says that those who have once fallen away cannot be renewed unto penance, and there is no sin in this world that man cannot repent of, there must be another explanation. Hence, it should be noted that a certain Novatian, who was a priest of the church in Rome, made this the occasion of his error. For he declared that no one could rise to penance after baptism. But this opinion is false, as Athanasius says in a letter to Serapion, because Paul himself received the incestuous Corinthians, as shown in 2 Cor (chap. 2); and likewise in Gal (4:19), because he says: ‘My little children, of whom I am in labor again, until Christ be formed in you.’ Therefore, it must be understood, as Augustine says, that he does not say that it is impossible to repent, but that it is impossible to be renewed again, i.e., baptized: ‘By the laver of regeneration and renovation of the Holy Spirit’ (Tit 3:5). For a man could never repent in such a way that he could be baptized again. The Apostle says this because according to the Law, the Jews were baptized frequently, as is shown in Mark (chap. 7). Consequently, it was in order to remove that error that the Apostle says this.

292. - Then when he says, since they crucify the Son of God on their own account, he gives the reason why baptism cannot be repeated, namely because baptism is a configuration to Christ’s death, as is clear from Romans (6:13); ‘all we who are baptized in Christ, are baptized in his death.’ But this death is not repeated, because ‘Christ rising again from the dead, dies now no more’ (Rom. 6:9). Therefore, those who are repeatedly baptized crucify Christ again. Or, another way, it denotes that is is repugnant to Christ’s grace for people to sin frequently and then be baptized again. Then the emphasis is not on the repitition of baptism, but on the falling away of the sinner, who, as far as in him lies, crucifies Christ again: ‘Christ died once for our sins’ (1 Pt. 3:18). Therefore, when you sin after baptism, then as far as in you lies, you give occasion for Christ to be crucified again; and in this way hold him up to contempt and stain yourself, washed in His blood: ‘He loved us and washed us fro our sins in his blood’ (Rev. 1:15).