The first Chapter.
God in time past diversely and many ways, spake unto the fathers by
prophets: but in these last days he hath spoken unto us by his son,
whom he hath made heir of all things: by whom also he made the world.
Which son being the brightness of his glory, and very image of his
substance, bearing up all things with the word of his power, hath in
his own person purged our sins, and is sitten on the right hand of the
majesty on high, and is more excellent then the angels, in as much as
he hath by inheritance obtained an excellenter name than have they.
For unto which of the angels said he at any time: Thou art my son, this
day begat I thee? And again: I will be his father, and he shall be my
son. And again when he bringeth in the first begotten son in the world,
he saith: And all the angels of God shall worship him. And unto {of}
the angels he saith: He maketh his angels spirits, and his ministers
flames of fire. But unto the son he saith: God thy seat shall be for
ever, and ever. The sceptre of thy kingdom is a right sceptre. Thou
hast loved righteousness and hated iniquity: Wherefore hath God, which
is thy God, anointed thee with the oil of gladness above thy fellows.
And thou lord in the beginning hast laid the foundation of the earth:
And the heavens are the works of thy hands. They shall perish, but thou
shalt endure. They all shall wax old as doth a garment: and as a
vesture shalt thou change them, and they shall be changed: but thou art
the same, and thy years shall not fail. Unto which of the angels said
he at any time? Sit on my right hand till I make thine enemies thy
footstool. Are they not all spirits to do service, sent for to minister
for their sakes, which shall be heirs of health?
The .ij. Chapter.
Wherefore we ought much more to attend unto those things which we have
heard, lest we perish. For if the word which was spoken by angels was
steadfast: and every transgression and disobedience received a just
recompense to reward: how shall we escape if we despise so great
health? which at the first began to be preached of the lord himself,
and after ward was confirmed unto usward, by them that heard it, God
bearing witness thereto, both with signs and wonders also, and with
divers miracles, and gifts of the holy ghost, according to his own
will.
He hath not unto the angels put in subjection the world to come,
whereof we speak: but one in a certain place witnessed, saying. What is
man, that thou art mindful of him: other the son of man, that thou
visitest him? After thou hadst for a season made him lower than the
angels: thou crownedst him with honour and glory, and hast set him
above the works of thy hands. Thou hast put all things in subjection
under his feet. In that he put all things under him, he left nothing
that is not put under him. Nevertheless we yet see not all things
subdued unto him: but that Iesus which for a season was made less than
the angels, we see thorow the punishment of death crowned with glory
and honour: that he by the grace of God, should taste of death for all
men.
For it became him, for whom are all things, and by whom are all things,
after that he had brought many sons unto glory, that he should make the
lord of their health perfect thorow afflictions: For as much as he
which sanctifieth, and they which are sanctified, are all of one. For
which cause's sake he is not ashamed to call them brethren saying: I
will declare thy name unto my brethren, and in the midst of the
congregation will I praise thee. And again: I will put my trust in him.
And again: behold here am I and the children which God hath given me.
For as much then as the children were part takers of flesh and blood,
he also himself like wise took part with them, for to put down thorow
death him that had lordship over death that is to say the devil. And
that he might deliver them which thorow fear of death all their life
time were in danger of bondage. For he in no place taketh on him the
angels: but the seed of Abraham taketh he on him. Wherefore in all
things it became him to be made like unto his brethren, that he might
be merciful, and a faithful high priest in things concerning God, for
to purge the people's sins. For in that he himself suffered, and was
tempted, he is able to succour them that are tempted.
The .iij. Chapter.
Wherefore wholy brethren, partakers of the celestial callinge, consider
the ambassador and high priest of our profession Christ Iesus, being
faithful to him that sent him, even as was Moses in all his house. And
this man was counted worthy of more glory than Moses: Inasmuch as he
which hath prepared the house, hath most honour in the house. Every
house is prepared of some man. But he that ordained all things is God.
And Moses verily was faithful in all his house, as a minister, to bear
witness of those things which should be spoken afterward. But Christ as
a son hath rule over the house, whose house we are, if we keep stedfast
confidence and rejoicing in the faith unto the end.
Wherefore as the holy ghost saith: today if ye shall hear his voice,
harden not your hearts, as when ye provoked in time of temptation in
the wilderness, where your fathers tempted me, proved me, and saw my
works xl. years long. Wherefore I was grieved with that generation and
said: They ever err in their hearts: they verily have not known my
ways, so that I sware in my wrath, that they should not enter into my
rest. Take heed brethren that there be in none of you an evil heart, in
unbelief, that he should depart from the living God: but exhort one
another daily, while it is called today, lest any of you wax hard
hearted, and be deceived with sin.
We are partakers of Christ, so that we keep sure unto the end the
beginning of the substance, so long as it is said: today if ye hear his
voice, harden not your hearts, as when ye provoked. For some, when they
heard, provoked: but not all that came out of Egypt under Moses. But
with whom was he displeased xl. years? was he not displeased with them
that sinned: whose bodies were overthrown in the desert? To whom sware
he that they should not enter into his rest: but unto them that
believed not? And we see that they could not enter in, because of
unbelief.
The .iiij. Chapter.
Let us fear therefore lest any of us forsaking the promise of entering
into his rest, should seem to come behind. For unto us was it declared,
as well as unto them. But it profited not them that they heard the
word, because they which heard it coupled it not with faith. We which
have believed, do enter into his rest, as contrary wise he said to the
other: as I have sworn in my wrath, they shall not enter into my rest.
And that spake he verily long after that the works were made, from the
foundation of the world laid. For he spake in a certain place of the
seventh day, on this wise: And God did rest the seventh day from all
his works. And in this place again: They shall not come into my rest.
Seeing therefore it followeth that some must enter thereinto, and they
to whom it was first preached, entered not therein for unbelief's sake.
Again he appointeth in David a certain present day after so long a
time, saying as it is rehearsed: this day if ye hear his voice, be not
hard hearted. For if Iosue had given them rest, then would he not
afterward have spoken of another day. There remaineth therefore yet a
rest to the people of God. For he that is entered into his rest doth
cease from his own works, as God did from his.
Let us study therefore to enter into that rest, lest any man fall into
such an ensample of unbelief: for the word of God is quick, and mighty
in operation, and sharper than any two edged sword: and entereth
through, even unto the dividing a sunder of the soul and the spirit and
of the joints, and the mary: and judgeth the thoughts and the intents
of the heart. Neither is there any creature invisible in the sight of
it: but all things are naked and bare unto the eyes of him, of whom we
speak.
Seeing then that we have a great high priest which is entered into
heaven (I mean Iesus the son of God) let us keep our profession. For we
have not an high priest, which cannot have compassion on our
infirmities: but was in all points tempted, in like manner: but yet
without sin. Let us therefore go boldly unto the seat of grace, that we
may receive mercy, and find grace to help in time of need.
The .v. Chapter.
For every high priest that is taken from among men, is ordained for
men, in things pertaining to God: to offer gifts and sacrifices for
sins: which can have compassion on the ignorant, and on them that are
out of the high way, because that he himself also is compassed with
infirmity: For the which infirmity's sake, he is bound to offer for
sins, as well for his own part, as for the peoples. No man taketh
honour unto himself, but he that is called of God, as was Aaron.
Even so likewise Christ honored not himself, that he might be the high
priest: but he glorified him that said unto him: thou art my son, this
day begat I thee. As he also in another place speaketh: Thou art a
priest for ever after the order of Melchisedech. Which in the days of
his flesh, did offer up prayers and supplications, with strong crying
and tears unto him that was able to save him from death: and was also
heard, because he had God in reverence. And though he were God's son,
yet learned he obedience, by those things which he suffered, and was
made perfect, and the cause of eternal health unto all them that obey
him: and is called of God the high priest, after the order of
Melchisedech.
Whereof we have many things to say which are hard to be uttered:
because ye are dull of hearing. For when as concerning the time, ye
ought to be teachers, yet have ye need again that we teach you the
first principles of the word of God: and are become such as have need
of milk, and not of strong meat: For every man that is fed with milk is
inexpert in the word of righteousness: For he is but a babe. But strong
meat belongeth to them that are perfect, which thorow custom have their
wits exercised, to judge both good and evil also.
The .vj. Chapter.
Wherefore let us leave the doctrine pertaining to the beginning of a
Christian man, and let us go unto perfection, and now no more lay the
foundation of repentance from dead works, and of faith toward God, of
baptism, of doctrine, and of laying on of hands, and of resurrection
from death, and of eternal judgement. And so will we do, if God permit.
For it is not possible that they, which were once lighted, and have
tasted of the heavenly gift, and were become parttakers of the holy
ghost, and have tasted of the good word of God, and of the power of the
world to come: if they fall, should be renewed again unto repentance:
For as much as they have (as concerning them selves) crucified the son
of God afresh, making a mock of him.
For that earth which drinketh in the rain which cometh often upon it,
and bringeth forth herbs meet for them that dress it, receiveth
blessing of God: but that ground, which beareth thorns and briars, is
reproved, and is nigh unto cursing: whose end is to be burned.
Nevertheless dear friends, we trust to see better of you, and things
which accompany health, though we thus speak. For God is not
unrighteous that he should forget your work, and labour that proceedeth
of love, which love shewed in his name, which have ministered unto the
saints, and yet minister. Yee, and we desire that every one of you shew
the same diligence, to the increase of the faith, even unto the end:
that ye faint not, but counterfeit them, which thorow faith and
patience inherit the promises.
For when God made promise to Abraham, because he had no greater thing
to swear by, he sware by himself, saying: Surely I will bless thee, and
multiply thee in deed. And so after that he had tarried a long time, he
enjoyed the promises. Men verily swear by him that is greater than
themselves, And an oath to confirm the thing, is among them an end of
all strife. So God willing very abundantly to shew unto the heirs of
promise, the stableness of his counsel, he added an oath, that by two
immutable things (in which it was unpossible that God should lie) we
might have perfect consolation, which have fled, for to hold fast the
hope that is set before our faces, which hope we have as an anchor of
the soul, both sure and stedfast. Which hope also entereth in, into
those things which are within the veil, whither the forerunner is for
us entered in, I mean Iesus that is made an high priest for ever, after
the order of Melchisedech.
The .vij. Chapter.
This Melchisedech king of Salem (which being priest of the most high
God, met Abraham, as he returned again from the slaughter of the kings,
and blessed him: to whom also Abraham gave tithes of all things) first
is by interpretation king of righteousness, after that he is king of
Salem, that is to say king of peace, without father, without mother,
without kin, and hath neither beginning of his time, neither yet end of
his life: but is likened unto the son of God, and remaineth a priest
for ever.
Consider what a man this was, unto whom the patriarch Abraham gave
tithes of the spoils. And verily those children of Levi, which receive
the office of the priests, have a commandment to take according to the
law, tithes of the people, that is to say, of their brethren, yee
though they sprung out of the loins of Abraham. But he whose kindred is
not counted among them, received tithes of Abraham, and blessed him
that had the promises. And no man denyeth but that which is less,
receiveth blessing of that which is greater. And here men that die
receive tithes. But there he receiveth tithes of whom it is witnessed,
that he liveth. And to say the truth, Levi him self also which
receiveth tithes, paid tithes in Abraham. For he was yet in the loins
of his father Abraham, when Melchisedech met him. If now therefore
perfection came by the priesthood of the levites (for under that
priesthood the people received the law) what needed it furthermore that
another priest should rise, after the order of Melchisedech, and not
after the order of Aaron? Now no doubt, if the priesthood be
translated, then of necessity must the law be translated also.
For he of whom these things are spoken, pertaineth unto another tribe,
of which, never man served at the altar. For it is evident that our
lord sprung of the tribe of Iuda, of which tribe spake Moses nothing
concerning priesthood.
And it is yet a more evident thing, if after the similitude of
Melchisedech there arise another priest, which is not made after the
law of the carnal commandment: but after the power of the endless life.
For he testifieth: Thou art a priest for ever, after the order of
Melchisedech. Then the commandment that went afore, is disannulled,
because of his weakness and unprofitableness. For the law made no thing
perfect: but was an introduction of a better hope, by which hope, we
draw nigh unto God.
And for this cause it is a better hope, that it was not promised
without an oath. Those priests were made without an oath: but this
priest with an oath, by him that said unto him: The lord sware, and
will not repent: Thou art a priest for ever after the order of
Melchisedech: And for that cause was Iesus a stablisher of a better
testament.
And among them many were made priests, because they were not suffered
to endure by the reason of death. But this man, because he endureth
ever, hath an everlasting priesthood: Wherefore he is able also ever to
save them that come unto God by him, seeing he ever liveth, to make
intercession for us.
Such an high priest it becommeth us to have, which is wholy, harmless,
undefiled, separate from sinners, and made higher than heaven. Which
needeth not daily (as yonder high priests) to offer up sacrifice, first
for his own sins, and then for the people's sins. For that did he at
once for all, when he offered up himself: For the law maketh men
priests, which have infirmity: but the word of the oath that came since
the law, maketh the son priest, which is perfect for evermore.
The .viij. Chapter.
Of the things which we have spoken, this is the pith: that we have such
an high priest that is sitten on the right hand of the seat of majesty
in heaven, and is a minister of wholy things, and of the very
tabernacle, which God pyght, and not man. For every high priest is
ordained to offer gifts and sacrifices: wherefore it is of necessity,
that this man have some what also to offer. For he were not a priest,
if he were on the earth where are priests that according to the law
offer gifts, which priests serve unto the ensample and shadow of
heavenly things: even as the answer of God was given unto Moses when he
was about to finish the tabernacle: For take heed (said he) that thou
make all things according to the patrone shewed to thee in the mount.
Now hath he obtained a more excellent office, in as much as he is the
mediator of a better testament, which was made for better promises. For
if that first testament had been such a one that no man could have
found fault with it: then should no place have been sought for the
second. For in rebuking them he saith: Behold the days will come (saith
the lord) and I will finish upon the house of Israhel, and upon the
house of Iudah, a new testament: not like the testament that I made
with their fathers at that time, when I took them by the hands, to lead
them out of the land of Egypt, for they continued not in my testament,
and I regarded them not saith the lord.
For this is the testament that I will make with the house of Israhell:
After those days (saith the lord:) I will put my laws in their minds,
and in their hearts, I will write them, and I will be their God, and
they shall be my people. And they shall not teach, every man his
neighbor, and every man his brother, saying: know the lord: For they
shall know me, from the least to the most of them: For I will be
merciful over their iniquities: and on their sins and on their
unrighteousness, will I not think any more. In that he saith a new
testament, he hath abrogate the old. Now that which is disannulled and
waxed old, is ready to vanish away.
The .ix. Chapter.
That first tabernacle verily had justifyings, and servings of God, and
worldly holiness. For that first tabernacle was made, wherein was the
candlestick, and the table, and the shew bread, which is called wholy.
Within the second veil was the tabernacle, which is called holiest of
all, which had the golden censer, and the ark of the testament overlaid
round about with gold, wherein was the golden pot with Manna, and
Aaron's rod that sprung, and the tables of the testament. Over the ark
were the cherubims of glory shadowing the seat of grace. Of which
things, we will not now speak particularly.
When these things were thus ordained, the priests went allways into the
first tabernacle and executed the service of God: Into the second went
the high priest alone, once every year: but not without blood, which he
offered for himself, and for the ignorance of the people: The holy
ghost this signifying, that the way of holy things was not yet opened,
while as yet the first tabernacle was standing, which was a similitude
of {for} this present time, in which gifts and sacrifices are offered,
which can not make them that minister perfect, as pertaining to the
conscience, with meats only and drinks, and divers washings, and
justifyings of the flesh, which were ordained until the time of
reformation.
But Christ being an high priest of good things to come, came by a
greater, and a more perfect tabernacle, not made with hands: that is to
say, not of this manner building, neither by the blood of goats, and
calves: but by his own blood, he entered once for all into the wholy
place, and found eternal redemption. For if the blood of oxen, and of
goats, and the ashes of an heifer, when it was sprinkled, purified the
unclean, as touching the purifying of the flesh: How much more shall
the blood of Christ (which thorow the eternal spirit, offered himself
without spot to God) purge our {your} consciences from dead works, for
to serve the living God?
And for this cause is he the mediator of the new testament, that as
sone (as his death was fulfilled for the redemption of those
transgressions that were in the first testament) they which were
called, might receive the promise of eternal inheritance. For
wheresoever is a testament, there must also be the death of him that
maketh the testament. For the testament taketh authority when men are
dead: For it is of no value as long as he that made it is alive. For
which cause also, neither that first testament was ordained without
blood. For when all the commandments were read of Moses unto all the
people, he took the blood of calves, and of goats, with water and
purple wool and hyssop, and sprinkled both the book, and all the
people, saying this is the blood of the testament, which God hath
appointed unto you. Moreover, he sprinkled the tabernacle with blood
also, and all the ministering vessels. And almost all things, according
to the law, are cleansed with blood, and without effusion of blood, is
no remission.
It is then need that the similitudes of heavenly things, be purified
with such things: but the heavenly things themselves are purified with
better sacrifices than are these. For Christ is not entered into the
holy places, that are made with hands, which are but similitudes of
true things: but is entered into very heaven, for to appear now in the
sight of God for us. Not to offer himself often, as the high priest
entereth into the holy place every year with strange blood: for then
must he have often suffered since the world began: But now in the end
of the world, hath he appeared once for all, to put sin to flight, by
the offering up of himself. And as it is appointed unto men that they
shall once die, and then cometh the judgment, even so Christ was once
offered to take away the sins of many, and unto them that look for him,
shall he appear again, without sin unto their health.
The .x. Chapter.
For the law which hath but the shadow of good things to come, and not
the things in their own fashion, can never with the sacrifices which
they offer year by year continually make the comers thereunto perfect.
For would not then those sacrifices have ceased to have been offered?
because that the offerers once purged, should have had no more
consciences of sins. Nevertheless in those sacrifices is there mention
made of sins every year. For it is unpossible that the blood of oxen,
and of goats should take away sins.
Wherefore when he cometh into the world, he saith: Sacrifice and
offering thou wouldest not have: but a body hast thou ordained me,
holocaustes and sacrifice for sin thou hast not allowed. Then I said:
Lo I come, In the beginning of the book it is written of me, that I
should do thy will, o God. Above when he sayeth sacrifice, and
offering, and holocaustes, and sacrifice for sin, thou wouldest not
have, neither hast allowed (which are offered by the law) then he said:
Lo I am ready do thy will o God: he taketh away the first to stablish
the latter. By the which will we are sanctified, by the offering of the
body of Iesu Christ once for all.
And every priest is ready daily ministering, and often times offereth
one manner of offering, which can never take away sins: but this man
after he had offered one sacrifice for sins, sat him down for ever on
the right hand of God, and from henceforth tarrieth till his foes be
made his footstool. For with one offering hath he made perfect for ever
them that are sanctified. And the holy ghost also beareth us record of
this, even when he told before: This is the testament that I will make
unto them after those days saith the lord. And I will put my laws in
their hearts, and in their minds I will write them, and their sins and
iniquities will I remember no more. And where remission of these things
is, there is no more offering for sin.
Seeing brethren that by the means of the blood of Iesu, we may be bold
to enter into that holy place, by the new and living way, which he hath
prepared for us, through the veil, that is to say by his flesh. And
seeing also that we have an high priest which is ruler over the house
of God, let us draw nigh with a true heart in a full faith sprinkled in
our hearts, from an evil conscience, and washed in our bodies with pure
water, and let us keep the profession of our hope, without wavering
(for he is faithful that promised) and let us consider one another to
provoke unto love, and to good works: and let us not forsake the
fellowship that we have among ourselves, as the manner of some is: but
let us exhort one another, and that so much the more, because ye see
that the day draweth nigh.
For if we sin willingly after that we have received the knowledge of
the truth, there remaineth no more sacrifice for sins: but a fearful
looking for judgment, and violent fire, which shall devour the
adversaries. He that despiseth Moses' law, dieth without mercy under
two or three witnesses. Of how much sorer punishment suppose ye shall
he be counted worthy, which treadeth under foot the son of God: and
counteth the blood of the testament as an unholy thing, wherewith he
was sanctified, and doth dishonour to the spirit of grace. For we know
him that hath said, vengeance belongeth unto me, I will recompense
saith the lord. And again: the lord shall judge his people. It is a
fearful thing to fall into the hands of the living God.
Call to remembrance the days that are passed in the which, after ye
had received light, ye abode a great fight in adversities, partly
while all men wondered and gazed at you for the shame and tribulation
that was done unto you, and partly while ye became companions of them
which so passed their time. For ye suffered also with my bonds, and
took a worth the spoiling of your goods, and that with gladness,
remembering in yourselves how that ye had in heaven a better, and an
enduring substance. Cast not away therefore your confidence, which
hath great reward to recompense. For ye have need of patience, that
after ye have done the will of God, ye might receive the promise. For
yet a very little while, and he that shall come will come, and will
not tarry: But the just shall live by faith. And if he withdraw
himself, my soul shall have no pleasure in him. We are not which
withdraw ourselves unto damnation, but pertain to faith, for to the
win our souls.
The .xj. Chapter.
Faith is a sure confidence of things which are hoped for, and a
certainty of things which are not seen. By it the elders were well
reported of. Thorow faith we understand that the world was ordained, by
the word of God: That by the means of things which appear, things which
are invisible might be known. By faith Abel offered unto God a more
plenteous sacrifice than Cain: by which, he obtained witness that he
was righteous, God testifying of his gifts: by which also he being
dead, yet speaketh.
By faith was Enoch translated that he should not see death: neither was
he found: for God had taken him away. Before he was taken away, he
obtained record, that he had pleased God: but without faith it is
unpossible to please him. For he that cometh to God, must believe that
God is, and that he is a rewarder of them that seek him.
By faith Noah honoured God, after that he was warned of things which
were not seen, and prepared the ark to the saving of his household,
thorow the which ark he condemned the world, and became heir of the
righteousness which cometh by faith.
By faith Abraham, when he was called obeyed to go out into a place,
which he should afterward receive to inheritance, and he went out, not
knowing whither he should go.
By faith he removed into the land that was promised him, as into a
strange country, and dwelt in tabernacles: and so did Isaac, and Iacob,
heirs with him of the same promise. For he looked for a city having a
foundation, whose builder and maker is God.
Thorow faith Sara also received strength to be with child, and was
delivered of a child when she was past age, because she judged him
faithful which had promised.
And therefore sprang there of one (and of one which was as good as
dead) so many in multitude, as the stars of the sky, and as the sand of
the sea shore which is innumerable.
And they all died in faith, and received not the promises: but saw them
afar off, and believed them, and saluted them: and confessed that they
were strangers and pilgrims on the earth. They that say such things,
declare that they seek a country. Also if they had been mindful of that
country, from whence they came, they had leisure to have returned
again. But now they desire a better, that is to say a celestial.
Wherefore God is not ashamed of them, even to be called their God: for
he hath prepared for them a city.
In faith Abraham offered up Isaac, when he was tempted, and he offered
him being his only son, in whom he had received the promises: Of whom
it was said, in Isaac shall thy seed be called: for he considered, that
God was able to raise up again from death. Wherefore received he him,
as an ensample of the resurrection. In faith Isaac blessed Iacob and
Esau, as concerning things to come.
By faith Iacob when he was a dying, blessed both the sons of Ioseph,
and worshipped on the top of his sceptre.
By faith Ioseph when he died, remembered the departing of the children
of Israhel, and gave commandment of his bones.
By faith Moses when he was born, was hid three months of his father and
mother, because they saw he was a proper child: neither feared they the
king's commandment.
By faith Moses when he was of a great age, refused to be called the son
of Pharaoh's daughter, and chose rather to suffer adversity with the
people of God, than to enjoy the pleasures of sin for a season, and
esteemed the rebuke of Christ greater riches, than the treasure of
Egypt. For he had a respect unto the reward.
By faith he forsook Egypt, and feared not the fierceness of the king.
For he endured, even as he had seen him which is invisible. Thorow
faith he ordained the ester lamb, and the effusion of blood, lest he
that destroyed the first born should touch them.
By faith they passed thorow the reed sea as by dry land, which when the
egyptians had assayed to do, they were drowned.
By faith the walls of Iericho fell down after they were compassed
about, seven days.
By faith the harlot Rahab perished not with them that believed not,
after she had received the spies to lodging peaceably.
And what shall I more say, the time would be too short for me to tell
of Gideon, of Barach, and of Samson, and of Iephthae. Also of David and
Samuel, and of the prophets, which thorow faith subdued kingdoms,
wrought righteousness, obtained the promises, stopped the mouths of
lions, quenched the violence of fire, escaped the edge of the sword, of
weak were made strong, waxed valiant in fight, turned to flight the
armies of the aliens. The women received their dead raised to life
again.
Other were racked, and would not be delivered, that they might receive
a better resurrection. Other tasted of mockings, and scourgings,
moreover of bonds and prisonment: were stoned, were hewn asunder, were
tempted, were slain with swords, walked up and down in sheep skins, in
goat skins, in need, tribulation, and vexation, which the world was not
worthy of: They wandered in wilderness, in mountains, in dens and caves
of the earth.
And these all thorow faith obtained good report, and received not the
promise, God providing a better thing for us, that they without us
should not be made perfect.
The .xij. Chapter.
Wherefore let us also (seeing that we are compassed with so great a
multitude of witnesses) lay away all that presseth down, and the sin
that hangeth on us, and let us run with patience, unto the battle that
is set before us, looking unto Iesus, the author and finisher of our
faith, which for the joy that was set before him, abode the cross, and
despised the shame, and is set down on the right hand of the throne of
God. Consider therefore how that he endured such speaking against him
of sinners, lest ye should be wearied and faint in your minds. For ye
have not yet resisted unto bloodshedding, striving against sin. And ye
have forgotten the consolation which speaketh unto you, as unto
children: My son despise not the chastening of the lord, neither faint
when thou art rebuked of him: For whom the lord loveth, him he
chasteneth: yee, and he scourgeth every son that he receiveth.
If ye shall endure chastening, God offereth himself unto you, as unto
sons. What son is that whom the father chasteneth not? If ye be not
under correction (where of all are part takers) then are ye bastards
and not sons. Moreover seeing we had fathers of our flesh which
corrected us, and we gave them reverence: shall not we much rather be
in subjection unto the father of spiritual gifts that we might live?
And they verily for a few days, nurtured us after their own pleasure:
but he learneth us unto that which is profitable, that we might receive
of his holiness. No manner learning for the present time seemeth to be
joyous, but grievous: nevertheless afterward it bringeth the quiet
fruit of righteousness unto them which are therein exercised.
Stretch forth therefore again the hands which were let down, and the
weak knees, and see that ye have straight steps unto your feet, lest
any halting turn out of the way: yee, let it rather be healed. Embrace
peace with all men, and wholiness: without the which, no man shall see
the lord. And see that no man be destitute of the grace of God, lest
any root of bitterness spring up and trouble: and thereby many be
defiled. That there be no fornicator, or unclean person, as Esau, which
for one breakfast sold his right that belonged unto him, in that he was
the eldest brother. Ye know how that afterward when that he would have
inherited the blessing, he was put by. His repentance found no grace,
no though he desired that blessing with tears.
For ye are not come unto the mount that is touched, and unto burning
fire, nor yet to mist and darkness and tempest of weather, neither unto
the sound of a trumpet and the voice of words: which voice they that
heard it, wished away, that the communication should not be spoken to
them. For they were not able to abide that which was spoken. If a beast
had touched the mountain, it must have been stoned, or thrust thorow
with a dart: even so terrible was the sight which appeared. Moses said
I fear and quake. But ye are come unto the mount Sion, and to the city
of the living God, the celestial Ierusalem: and to an innumerable sight
of angels, and unto the congregation of the first born sons, which are
written in heaven, and to God the judge of all, and to the spirits of
Just and perfect men, and to Iesus the mediator of the new testament,
and to the sprinkling of blood that speaketh better than the blood of
Abel.
See that ye despise not him that speaketh. For if they escaped not
which refused him that spake on earth: Much more shall we not escape,
if we turn away from him that speaketh from heaven: whose voice then
shook the earth, and now declareth saying: yet once more will I shake,
not the earth only, but also heaven. No doubt the same that he sayeth,
yet once more, signifieth the removing a way of those things which are
shaken, as of things which have ended their course: that the things
which are not shaken may remain. Wherefore if we receive a kingdom
which is not moved, we have grace, whereby we may serve God and please
him with reverence and godly fear. For our God is a consuming fire.
The .xiij. Chapter.
Let brotherly love continue. Be not forgetful to be kind to strangers.
For thereby have divers received angels into their houses unawares.
Remember them that are in bonds, even as though ye were bound with
them. Be mindful of them which are in adversity, as ye which are yet in
your bodies. Let wedlock be had in price in all points, and let the
chamber be undefiled: for whore keepers and advoutrers God will judge.
Let your conversation be without covetousness, and be content with that
ye have already. For he verily said: I will not fail thee, neither
forsake thee: that we may boldly say: The lord is my helper, and I will
not fear what man doeth unto me. Remember them which have the oversight
of you, which have declared unto you the word of God: consider the
conversation of their living, and counterfeit their faith.
Iesus Christ yesterday and today, and the same continueth for ever. Be
not carried thither with divers and strange learning. For it is a good
thing that the heart be stablished with grace, and not with meats,
which have not profited them that have had their pastime in them. We
have an altar whereof they may not eat which serve in the tabernacle.
For the bodies of those beasts (whose blood is brought into the holy
place by the high priest to purge sin) are burnt without the tents.
Therefore Iesus, to sanctify the people with his own blood, suffered
with out the gate. Let us go forth therefore out of the tents, and
suffer rebuke with him. For here have we no continuing city: but we
seek a city to come.
For by him offer we the sacrifice of laud always to God: that is to say
the fruit of those lips, which confess his name. To do good, and to
distribute forget not, for with such sacrifices God is pleased. Obey
them that have the oversight of you, and submit yourselves to them, for
they watch for your souls, even as they should give accounts for them:
that they may do it with joy, and not with grief. For that is an
unprofitable thing for you. Pray for us. We have confidence because we
have a good conscience in all things, and desire to live honestly. I
desire you therefore somewhat the more abundantly, that ye so do, that
I may be restored to you quickly.
The God of peace that brought again from death our lord Iesus Christ,
the great shepherd of the sheep, thorow the blood of the everlasting
testament, make you perfect in all works, to do his will, and bring to
pass, that whatsoever ye do, may be accepted in his sight, by the means
of Iesus Christ. To whom be praise for ever while the world endureth
Amen.
I beseech you brethren, suffer the words of exhortation: For we have
written unto you in few words. Know the brother Timothy, whom we have
sent from us, with whom (if he come shortly) I will see you. Salute
them that have the oversight of you, and all the saints. They of Italy,
salute you. Grace be with you all Amen.
Sent from Italy by Timotheous.