Bible (Wycliffe)/Ebrews

Chapter 1
God, that spak sum tyme bi prophetis in many maneres to oure fadris, at the

laste in these daies he hath spoke to vs bi the sone; whom he hath ordeyned eir of alle thingis, and bi whom he made the worldis.

Which whanne also he is the briytnesse of glorie, and figure of his substaunce, and berith alle thingis bi word of his vertu, he makith purgacioun of synnes, and syttith on the riythalf of the maieste in heuenes;

and so myche is maad betere than aungels, bi hou myche he hath eneritid a more dyuerse name bifor hem.

For to whiche of the aungels seide God ony tyme, Thou art my sone, Y haue gendrid thee to dai? And eftsoone, Y schal be to hym in to a fadir, and he schal be to me in to a sone?

And whanne eftsoone he bryngith in the firste bigetun sone in to the world, he seith, And alle the aungels of God worschipe hym.

But he seith to aungels, He that makith hise aungels spiritis, and hise mynystris flawme of fier.

But to the sone he seith, God, thi trone is in to the world of world; a yerde of equite is the yerde of thi rewme;

thou hast louyd riytwisnesse, and hatidist wickidnesse; therfor the God, thi God, anoyntide thee with oile of ioye, more than thi felowis.

And, Thou, Lord, in the bigynnyng foundidist the erthe, and heuenes ben werkis of thin hondis; thei schulen perische,

but thou schalt perfitli dwelle; and alle schulen wexe elde as a cloth, and thou schalt chaunge hem as a cloth,

and thei schulen be chaungid. But thou art the same thi silf, and thi yeeris schulen not faile.

But to whiche of the aungels seide God at ony tyme, Sitte thou on my riythalf, till Y putte thin enemyes a stool of thi feet?

Whether thei alle ben not seruynge spiritis, sente to seruen for hem that taken the eritage of heelthe?

Chapter 2
Therfor more plenteuousli it bihoueth vs to kepe tho thingis, that we han herd, lest perauenture we fleten awei.

For if the ilke word that was seid bi aungels, was maad sad, and ech brekyng of the lawe and vnobedience took iust retribucioun of meede,

hou schulen we ascape, if we despisen so greet an heelthe? Which, whanne it hadde takun bigynnyng to be teld out by the Lord, of hem that herden is confermyd in to vs.

For God witnesside to gidere bi myraclis, and wondris, and grete merueilis, and dyuerse vertues, and departyngis of the Hooli Goost, bi his wille.

But not to aungels God sugetide the world that is to comynge, of which we speken.

But sum man witnesside in a place, and seide, What thing is man, that thou art myndeful of hym, or mannus sone, for thou visitist hym?

Thou hast maad hym a litil lesse than aungels; thou hast corowned hym with glorie and onour; and thou hast ordeyned him on the werkis of thin hondis.

Thou hast maad alle thingis suget vndur hise feet. And in that that he sugetide alle thingis to hym, he lefte no thing vnsuget to him. But now we seen not yit alle thingis suget to hym;

but we seen hym that was maad a litil lesse than aungels, Jhesu, for the passioun of deth crowned with glorie and onour, that he thorouy grace of God schulde taste deth for alle men.

For it bisemede hym, for whom alle thingis, and bi whom `alle thingis weren maad, which hadde brouyt many sones into glorie, and was auctour of the heelthe of hem, that he hadde an ende bi passioun.

For he that halewith, and thei that ben halewid, ben alle of oon; for which cause he is not schamed to clepe hem britheren,

seiynge, Y schal telle thi name to my britheren; in the myddil of the chirche Y schal herie thee.

And eftsoone, Y schal be tristnynge in to hym; and eftsoone, Lo! Y and my children, whiche God yaf to me.

Therfor for children comyneden to fleisch and blood, and he also took part of the same, that bi deth he schulde destrie hym that hadde lordschipe of deth, that is to seie, the deuel,

and that he schulde delyuere hem that bi drede of deth, `bi al lijf weren boundun to seruage.

And he took neuere aungelis, but he took the seed of Abraham.

Wherfor he ouyte to be likned to britheren bi alle thingis, that he schulde be maad merciful and a feithful bischop to God, that he schulde be merciful to the trespassis of the puple.

For in that thing in which he suffride, and was temptid, he is miyti to helpe also hem that ben temptid.

Chapter 3
Therfor, hooli britheren, and parceneris of heuenli cleping, biholde ye the apostle and the bischop of oure confessioun, Jhesu,

which is trewe to hym that made hym, as also Moises in al the hous of hym.

But this byschop is had worthi of more glorie than Moises, bi as myche as he hath more honour of the hous, that made the hous.

For ech hous is maad of sum man; he that made alle thingis of nouyt is God.

And Moises was trewe in al his hous, as a seruaunt, in to witnessyng of tho thingis that weren to be seid;

but Crist as a sone in his hous. Which hous we ben, if we holden sad trist and glorie of hope in to the ende.

Wherfor as the Hooli Goost seith, To dai, if ye han herd his vois, nyle ye hardne youre hertis,

as in wraththing, lijk the dai of temptacioun in desert;

where youre fadris temptiden me, and preueden, and siyen my werkis fourti yeeris.

Wherfor Y was wrooth to this generacioun, and Y seide, Euere more thei erren in herte, for thei knewen not my weies;

to whiche Y swore in my wraththe, thei schulen not entre in to my reste.

Britheren, se ye, lest perauenture in ony of you be an yuel herte of vnbileue, to departe fro the lyuynge God.

But moneste you silf bi alle daies, the while to dai is named, that noon of you be hardned bi fallas of synne.

For we ben maad parceneris of Crist, if netheles we holden the bigynnyng of his substaunce sad in to the ende.

While it is seid, to dai, if ye han herd the vois of hym, nyle ye hardne youre hertis, as in that wraththing.

For summen heringe wraththiden, but not alle thei that wenten out of Egipt bi Moises.

But to whiche was he wraththid fourti yeeris? Whether not to hem that synneden, whos careyns weren cast doun in desert?

And to whiche swoor he, that thei schulden not entre in to the reste of hym, not but to hem that weren vnbileueful?

And we seen, that thei myyten not entre in to the reste of hym for vnbileue.

Chapter 4
Therfor drede we, lest perauenture while the biheest of entryng in to his reste is left, that ony of vs be gessid to be awei.

For it is told also to vs, as to hem. And the word that was herd profitide not to hem, not meynd to feith of tho thingis that thei herden.

For we that han bileued, schulen entre in to reste, as he seide, As Y swoor in my wraththe, thei schulen not entre in to my reste. And whanne the werkis weren maad perfit at the ordynaunce of the world,

he seide thus in a place of the seuenthe dai, And God restide in the seuenthe dai from alle hise werkis.

And in this place eftsoone, Thei schulen not entre in to my reste.

Therfor for it sueth, that summen schulen entre in to it, and thei to whiche it was teld to bifor, entriden not for her vnbileue.

Eftsoone he termyneth sum dai, and seith in Dauith, To dai, aftir so myche tyme of tyme, as it is biforseid, To dai if ye han herd his vois, nyle ye hardne youre hertis.

For if Jhesus hadde youun reste to hem, he schulde neuere speke of othere aftir this dai.

Therfor the sabat is left to the puple of God.

For he that is entrid in to his reste, restide of hise werkis, as also God of hise.

Therfor haste we to entre in to that reste, that no man falle in to the same ensaumple of vnbileue. For the word of God is quyk,

and spedi in worching, and more able to perse than any tweyne eggid swerd, and stretchith forth to the departynge of the soule and of the spirit, and of the ioynturis and merewis, and demere of thouytis, and of intentis and hertis.

And no creature is vnuisible in the siyt of God. For alle thingis ben nakid and opyn to hise iyen, to whom a word to vs.

Therfor we that han a greet bischop, that perside heuenes, Jhesu, the sone of God, holde we the knoulechyng of oure hope.

For we han not a bischop, that may not haue compassioun on oure infirmytees, but was temptid bi alle thingis bi lycnesse, with oute synne.

Therfor go we with trist to the trone of his grace, that we gete merci, and fynde grace in couenable help.

Chapter 5
For ech bischop takun of men, is ordeyned for men in these thingis `that ben to God, that he offre yiftis and sacrifices for synnes.

Which may togidere sorewe with hem, that beth vnkunnynge and erren; for also he is enuyrounned with infirmytee.

And therfor he owith, as for the puple, so also for hym silf, to offre for synnes.

Nethir ony man taketh to hym onour, but he that is clepid of God, as Aaron was.

So Crist clarifiede not hym silf, that he were bischop, but he that spak to hym, Thou art my sone, to dai Y gendride thee.

As `in anothere place he seith, Thou art a prest with outen ende, aftir the ordre of Melchisedech.

Which in the daies of his fleisch offride, with greet cry and teeris, preieris and bisechingis to hym that myyte make hym saaf fro deth, and was herd for his reuerence.

And whanne he was Goddis sone, he lernyde obedience of these thingis that be suffride;

and he brouyt to the ende is maad cause of euerlastinge heelthe to alle that obeischen to hym, and is clepid of God a bischop,

bi the ordre of Melchisedech.

Of whom ther is to vs a greet word for to seie, and able to be expowned, for ye ben maad feble to here.

For whanne ye ouyten to be maistris for tyme, eftsoone ye neden that ye be tauyt, whiche ben the lettris of the bigynnyng of Goddis wordis. And ye ben maad thilke, to whiche is nede of mylk, and not sad mete.

For ech that is parcenere of mylk, is with out part of the word of riytwisnesse, for he is a litil child.

But of perfit men is sad mete, of hem that for custom han wittis exercisid to discrecioun of good and of yuel.

Chapter 6
Therfor we bringinge in a word of the bigynnyng of Crist, be we borun to the perfeccioun of hym, not eftsoone leggynge the foundement of penaunce fro deed werkis, and of the feith to God, and of teching of baptimys,

and of leiynge on of hondis, and of risyng ayen of deed men, and of the euerlastinge doom.

And this thing we schulen do, if God schal suffre.

But it is impossible, that thei that ben onys liytned, and `han tastid also an heuenly yifte, and ben maad parceneris of the Hooli Goost,

and netheles han tastid the good word of God, and the vertues of the world to comynge, and ben slidun fer awei,

that thei be renewid eftsoone to penaunce. Whiche eftsones crucifien to hem silf the sone of God, and han to scorn.

For the erthe that drinkith reyn ofte comynge on it, and bringith forth couenable erbe to hem of whiche it is tilid, takith blessing of God.

But that that is bringinge forth thornes and breris, is repreuable, and next to curs, whos endyng schal be in to brennyng.

But, ye moost dereworthe, we tristen of you betere thingis, and neer to helthe, thouy we speken so.

For God is not vniust, that he foryete youre werk and loue, whiche ye han schewid in his name; for ye han mynystrid to seyntis, `and mynistren.

And we coueiten that ech of you schewe the same bisynesse to the fillyng of hope in to the ende;

that ye be not maad slowe, but also sueris of hem, whiche bi feith and pacience schulen enherite the biheestis.

For God bihetinge to Abraham, for he hadde noon grettere, bi whom he schulde swere, swoor bi hym silf,

and seide, Y blessinge schal blesse thee, and Y multipliynge schal multiplie thee;

and so he long abidinge hadde the biheeste.

For men sweren bi a grettere than hem silf, and the ende of al her ple is an ooth to confirmacioun.

In which thing God willynge to schewe plenteuouslier to the eiris of his biheest the sadnesse of his counsel,

puttide bitwixe an ooth, that bi twey thingis vnmeuable, bi whiche it is impossible that God lie, we han a strengeste solace, `we that fleen togidere to holde the hope that is put forth to vs.

Which hope as an ankir we han sikir to the soule, and sad, and goynge in to the ynnere thingis of hiding;

where the bifore goere, Jhesus, that is maad bischop with outen ende bi the ordre of Melchisedech, entride for vs.

Chapter 7
And this Melchisedech, king of Salem, and preest of the hiyeste God, which mette with Abraham, as he turnede ayen fro the sleyng of kyngis, and blesside hym;

to whom also Abraham departide tithis of alle thingis; first he is seid king of riytwisnesse, and aftirward kyng of Salem, that is to seie, king of pees,

with out fadir, with out modir, with out genologie, nether hauynge bigynnyng of daies, nether ende of lijf; and he is lickened to the sone of God, and dwellith preest with outen ende.

But biholde ye how greet is this, to whom Abraham the patriark yaf tithis of the beste thingis.

For men of the sones of Leuy takinge presthod han maundement to take tithis of the puple, bi the lawe, that is to seie, of her britheren, thouy also thei wenten out of the leendis of Abraham.

But he whos generacioun is not noumbrid in hem, took tithis of Abraham; and he blesside this Abraham, which hadde repromyssiouns.

With outen ony ayenseiyng, that that is lesse, is blessid of the betere.

And heere deedli men taken tithis; but there he berith witnessyng, that he lyueth.

And that it be seid so, bi Abraham also Leuy, that took tithis, was tithid; and yit he was in his fadris leendis,

whanne Melchisedech mette with hym.

Therfor if perfeccioun was bi the preesthood of Leuy, for vndur hym the puple took the lawe, what yit was it nedeful, another preest to rise, bi the ordre of Melchisedech, and not to be seid bi the ordre of Aaron?

For whi whanne the preesthod is translatid, it is nede that also translacioun of the lawe be maad.

But he in whom these thingis ben seid, is of another lynage, of which no man was preest to the auter.

For it is opyn, that oure Lord is borun of Juda, in which lynage Moises spak no thing of preestis.

And more yit it is knowun, if bi the ordre of Melchisedech another preest is risun vp;

which is not maad bi the lawe of fleischli maundement, but bi vertu of lijf that may not be vndon.

For he witnessith, That thou art a preest with outen ende, bi the ordre of Melchisedech;

that repreuyng of the maundement bifor goynge is maad, for the vnsadnesse and vnprofit of it.

For whi the lawe brouyt no thing to perfeccioun, but there is a bringing in of a betere hope, bi which we neiyen to God.

And hou greet it is, not with out sweryng; but the othere ben maad preestis with outen an ooth;

but this preest with an ooth, bi hym that seide `to hym, The Lord swoor, and it schal not rewe hym, Thou art a preest with outen ende, bi the ordre of Melchisedech;

in so myche Jhesus is maad biheetere of the betere testament.

And the othere weren maad manye preestis, `therfor for thei weren forbedun bi deth to dwelle stille;

but this, for he dwellith with outen ende, hath an euerlastynge preesthod.

Wherfor also he may saue with outen ende, comynge nyy bi hym silf to God, and euermore lyueth to preye for vs.

For it bisemyde that sich a man were a bischop to vs, hooli, innocent, vndefoulid, clene, departid fro synful men, and maad hiyere than heuenes;

which hath not nede ech dai, as prestis, first for hise owne giltis to offre sacrifices, and aftirward for the puple; for he dide this thing in offringe hym silf onys.

And the lawe ordeynede men prestis hauynge sijknesse; but the word of swering, which is after the lawe, ordeynede the sone perfit with outen ende.

Chapter 8
But a capitle on tho thingis that ben seid. We han siche a bischop, that sat in the riythalf of the seete of greetnesse in heuenes,

the mynystre of seyntis, and of the veri tabernacle, that God made, and not man.

For ech bischop is ordeyned to offre yiftis and sacrificis; wherfor it is nede, that also this bischop haue sum thing that he schal offre.

Therfor if he were on erthe, he were no preest, whanne ther weren that schulden offre yiftis bi the lawe,

whiche seruen to the saumpler and schadewe of heueneli thingis. As it was answerid to Moises, whanne he schulde ende the tabernacle, Se, he seide, make thou alle thingis bi the saumpler, that is schewid to thee in the mount.

But now he hath getun a betere mynysterie, bi so myche as he is a mediatour of a betere testament, which is confermyd with betere biheestis.

For if the ilke firste hadde lackid blame, the place of the secounde schulde not haue be souyt.

For he repreuynge hem seith, Lo! daies comen, seith the Lord, and Y schal make perfit a newe testament on the hous of Israel, and on the hous of Juda;

not lijk the testament that Y made to her fadris, `in the dai in which Y cauyte her hond, that Y schulde lede hem out of the loond of Egipt; for thei dwelliden not perfitli in my testament, and Y haue dispisid hem, seith the Lord.

But this is the testament, which Y schal dispose to the hous of Israel aftir tho daies, seith the Lord, in yyuynge my lawis in to the soulis of hem, and in to the hertis of hem I schal aboue write hem; and Y schal be to hem in to a God, and they schulen be to me in to a puple.

And ech man schal not teche his neiyebore, and ech man his brother, seiynge, Knowe thou the Lord; for alle men schulen knowe me, fro the lesse to the more of hem.

For Y schal be merciful to the wickidnesse of hem, and now Y schal not bithenke on the synnes of hem.

But in seiynge a newe, the formere wexide eeld; and that that is of many daies, and wexith eeld, is nyy the deeth.

Chapter 9
And the former testament hadde iustefiyngis of worschip, and hooli thing duringe for a tyme.

For the tabernacle was maad first, in which weren candilstikis, and boord, and setting forth of looues, which is seid hooli.

And after the veil, the secounde tabernacle, that is seid sancta sanctorum, that is, hooli of hooli thingis;

hauynge a goldun cenrer, and the arke of the testament, keuered aboute on ech side with gold, in which was a pot of gold hauynge manna, and the yerde of Aaron that florischide, and the tablis of the testament;

on whiche thingis weren cherubyns of glorie, ouerschadewinge the propiciatorie; of whiche thingis it is not now to seie bi alle.

But whanne these weren maad thus togidere, preestis entriden eueremore in the formere tabernacle, doynge the offices of sacrifices; but in the secounde tabernacle,

the bischop entride onys in the yeer, not without blood, which he offride for his ignoraunce and the puplis.

For the Hooli Goost signefiede this thing, that not yit the weie of seyntis was openyd, while the formere tabernacle hadde staat.

Which parable is of this present tyme, bi which also yiftis and sacrifices ben offrid, whiche moun not make a man seruynge perfit bi conscience, oneli in metis,

and drynkis, and dyuerse waischingis, and riytwisnessis of fleisch, that weren sett to the tyme of correccioun.

But Crist beynge a bischop of goodis to comynge, entride bi a largere and perfitere tabernacle, not maad bi hoond, that is to seye,

not of this makyng, nether bi blood of goot buckis, or of calues, but bi his owne blood, entride onys in to the hooli thingis, that weren foundun bi an euerlastinge redempcioun.

For if the blood of gootbuckis, and of boolis, and the aische of a cow calf spreynd, halewith vnclene men to the clensing of fleisch,

hou myche more the blood of Crist, which bi the Hooli Goost offride hym silf vnwemmyd to God, schal clense oure conscience fro deed werkis, to serue God that lyueth?

And therfor he is a mediatour of the newe testament, that bi deth fallinge bitwixe, in to redempcioun of tho trespassyngis that weren vndur the formere testament, thei that ben clepid take the biheest of euerlastinge eritage.

For where a testament is, it is nede, that the deth of the testament makere come bitwixe.

For a testament is confermed in deed men; ellis it is not worthe, while he lyueth, that made the testament.

Wherfor nether the firste testament was halewid without blood.

For whanne ech maundement of the lawe was red of Moises to al the puple, he took the blood of calues, and of buckis of geet, with watir, and reed wolle, and ysope, and bispreynde bothe thilke book and al the puple,

and seide, This is the blood of the testament, that God comaundide to you.

Also he spreynde with blood the tabernacle, and alle the vessels of the seruyce in lijk maner.

And almest alle thingis ben clensid in blood bi the lawe; and without scheding of blood remyssioun of synnes is not maad.

Therfor it is nede, that the saumpleris of heuenli thingis be clensid with these thingis; but thilke heuenli thingis with betere sacrificis than these.

For Jhesus entride not in to hooli thingis maad bi hoondis, that ben saumpleris of very thingis, but in to heuene it silf, that he appere now to the cheer of God for vs; nether that he offre him silf ofte,

as the bischop entride in to hooli thingis bi alle yeeris in alien blood,

ellis it bihofte hym to suffre ofte fro the bigynnyng of the world; but now onys in the ending of worldis, to distruccioun of synne bi his sacrifice he apperide.

And as it is ordeynede to men,

onys to die, but aftir this is the dom, so Crist was offrid onys, to auoyde the synnes of many men; the secounde tyme he schal appere with outen synne to men that abiden him in to heelthe.

Chapter 10
For the lawe hauinge a schadewe of good thingis `that ben to come, not the ilke image of thingis, mai neuer make men neiyinge perfit bi the ilke same sacrifices, which thei offren without ceessing bi alle yeeris;

ellis thei schulden haue ceessid to be offrid, for as myche as the worschiperis clensid onys, hadden not ferthermore conscience of synne.

But in hem mynde of synnes is maad bi alle yeris.

For it is impossible that synnes be doon awei bi blood of boolis, and of buckis of geet.

Therfor he entrynge in to the world, seith, Thou woldist not sacrifice and offryng; but thou hast schapun a bodi to me;

brent sacrificis also for synne plesiden not to thee.

Thanne Y seide, Lo! Y come; in the bigynnyng of the book it is writun of me, that Y do thi wille, God.

He seiynge bifor, That thou woldist not sacrificis, and offringis, and brent sacrifices for synne, ne tho thingis ben plesaunt to thee, whiche ben offrid bi the lawe,

thanne Y seide, Lo! Y come, that Y do thi wille, God. He doith awei the firste, that he make stidfast the secounde.

In which wille we ben halewid bi the offring of the bodi of Crist Jhesu onys.

And ech prest is redi mynystrynge ech dai, and ofte tymes offringe the same sacrifices, whiche moun neuere do awei synnes.

But this man offringe o sacrifice for synnes, for euere more sittith in the riythalf of God the fadir;

fro thennus forth abidinge, til hise enemyes ben put a stool of hise feet.

For bi oon offring he made perfit for euere halewid men.

And the Hooli Goost witnessith to vs; for aftir that he seide, This is the testament,

which Y schal witnesse to hem after tho daies, the Lord seith, in yyuynge my lawes in the hertis of hem, and in the soulis of hem Y schal aboue write hem;

and now Y schal no more thenke on the synnes and the wickidnessis of hem.

And where remyssioun of these is, now is ther noon offring for synne.

Therfor, britheren, hauynge trist in to the entring of hooli thingis in the blood of Crist,

which halewide to vs a newe weie, and lyuynge bi the hiling, that is to seie,

his fleisch, and we hauynge the greet preest on the hous of God,

neiye we with very herte in the plente of feith; and be oure hertis spreined fro an yuel conscience, and oure bodies waischun with clene watir,

and holde we the confessioun of oure hope, bowinge to no side; for he is trewe that hath made the biheeste.

And biholde we togidere in the stiring of charite and of good werkis; not forsakinge oure gadering togidere,

as it is of custom to sum men, but coumfortinge, and bi so myche the more, bi hou myche ye seen the dai neiyynge.

Forwhi now a sacrifice for synnes is not left to vs, that synnen wilfuli, aftir that we han take the knowyng of treuthe.

Forwhi sum abiding of the dom is dreedful, and the suyng of fier, which schal waste aduersaries.

Who that brekith Moises lawe, dieth withouten ony merci, bi tweine or thre witnessis;

hou myche more gessen ye, that he disserueth worse turmentis, which defouleth the sone of God, and holdith the blood of the testament pollut, in which he is halewid, and doith dispit to the spirit of grace?

For we knowen him that seide, To me veniaunce, and Y schal yelde. And eft, For the Lord schal deme his puple.

It is ferdful to falle in to the hondis of God lyuynge.

And haue ye mynde on the formere daies, in which ye weren liytned, and suffriden greet strijf of passiouns.

And in the `tothir ye weren maad a spectacle bi schenschipis and tribulaciouns; in an othir ye weren maad felowis of men lyuynge so.

For also to boundun men ye hadden compassioun, and ye resseyueden with ioye the robbyng of youre goodis, knowinge that ye han a betere and a dwellinge substaunce.

Therfor nyle ye leese youre trist, which hath greet rewarding.

For pacience is nedeful to you, that ye do the wille of God, and bringe ayen the biheest.

For yit a litil, and he that is to comynge schal come, and he schal not tarie.

For my iust man lyueth of feith; that if he withdrawith hym silf, he schal not plese to my soule.

But we ben not the sones of withdrawing awei in to perdicioun, but of feith in to getynge of soule.

Chapter 11
But feith is the substaunce of thingis that ben to be hopid, and an argument of thingis not apperynge.

And in this feith elde men han gete witnessyng.

Bi feith we vndurstonden that the worldis weren maad bi Goddis word, that visible thingis weren maad of vnuysible thingis.

Bi feith Abel offride a myche more sacrifice than Caym to God, bi which he gat witnessyng to be iust, for God bar witnessyng to hise yiftis; and bi that feith he deed spekith yit.

Bi feith Ennok was translatid, that he schulde not se deth; and he was not foundun, for the Lord translatide him. For bifore translacioun he hadde witnessing that he pleside God.

And it is impossible to plese God without feith. For it bihoueth that a man comynge to God, bileue that he is, and that he is rewardere to men that seken hym.

Bi feith Noe dredde, thorouy answere takun of these thingis that yit weren not seyn, and schapide a schip in to the helthe of his hous; bi which he dampnede the world, and is ordeyned eir of riytwisnesse, which is bi feith.

By feith he that is clepid Abraham, obeiede to go out in to a place, whiche he schulde take in to eritage; and he wente out, not witinge whidur he schulde go.

Bi feith he dwelte in the loond of biheest, as in an alien loond, dwellynge in litle housis with Ysaac and Jacob, euene heiris of the same biheest.

For he abood a citee hauynge foundementis, whos crafti man and maker is God.

Bi feith also the ilke Sara bareyn, took vertu in consceyuyng of seed, yhe, ayen the tyme of age; for sche bileuede hym trewe, that hadde bihiyte.

For which thing of oon, and yit nyy deed, ther ben borun as sterris of heuene in multitude, and as grauel that is at the see side out of noumbre.

Bi feith alle these ben deed, whanne the biheestis weren not takun, but thei bihelden hem afer, and gretynge hem wel, and knoulechide that thei weren pilgryms, and herboryd men on the erthe.

And thei that sayn these thingis, signifien that thei sechen a cuntre.

`If thei hadden hadde mynde of the ilke, of which thei wenten out, thei hadden tyme of turnyng ayen;

but now thei desiren a betere, that is to seie, heuenli. Therfor God is not confoundid to be clepid the God of hem; for he made redi to hem a citee.

Bi feith Abraham offride Ysaac, whanne he was temptid; and he offride the oon bigetun, whych had takun the biheestis;

to whom it was seid, For in Ysaac the seed schal be clepid to thee.

For he demyde, that God is myyti to reise hym, yhe, fro deth; wherfor he took hym also in to a parable.

Bi feith also of thingis to comynge, Ysaac blesside Jacob and Esau.

Bi feith Jacob diynge blesside alle the sones of Joseph, and onouride the hiynesse of his yerde.

Bi feith Joseph dyynge hadde mynde of the passyng forth of the children of Israel, and comaundide of hise boonys.

Bi feith Moyses borun, was hid thre monethis of his fadir and modir, for that thei seiyen the yonge child fair; and thei dredden not the maundement of the king.

Bi feith Moises was maad greet, and denyede that he was the sone of Faraos douytir,

and chees more to be turmentid with the puple of God, than to haue myrthe of temporal synne;

demynge the repreef of Crist more richessis than the tresours of Egipcians; for he bihelde in to the rewarding.

Bi feith he forsook Egipt, and dredde not the hardynesse of the king; for he abood, as seinge hym that was vnuysible.

Bi feith he halewide pask, and the scheding out of blood, that he that distriede the firste thingis of Egipcians, schulde not touche hem.

Bi feith thei passiden the reed see, as bi drye lond, which thing Egipcians asaiynge weren deuourid.

Bi feith the wallis of Jerico felden doun, bi cumpassyng of seuene daies.

Bi feith Raab hoor resseyuede the aspieris with pees, and perischide not with vnbileueful men.

And what yit schal Y seie? For tyme schal faile to me tellynge of Gedeon, Barak, Sampson, Jepte, Dauid, and Samuel, and of othere prophetis;

whiche bi feith ouercamen rewmes, wrouyten riytwisnesse, gaten repromyssiouns; thei stoppiden the mouthis of liouns,

thei quenchiden the feersnesse of fier, thei dryueden awei the egge of swerd, thei coueriden of sijknesse, thei weren maad strong in batel, thei turneden the oostis of aliens.

Wymmen resseyueden her deed children fro deth to lijf; but othere weren holdun forth, not takinge redempcioun, that thei schulden fynde a betere ayenrising.

And othere asaieden scornyngis and betingis, more ouer and boondis and prisouns.

Thei weren stoned, thei weren sawid, thei weren temptid, thei weren deed in sleyng of swerd. Thei wenten aboute in broc skynnes, and in skynnes of geet, nedi, angwischid, turmentid;

to whiche the world was not worthi. Thei erriden in wildernessis, in mounteynes and dennes, and caues of the erthe.

And alle these, preued bi witnessing of feith, token not repromyssioun;

for God purueiede sum betere thing for vs, that thei schulden not be maad perfit with outen vs.

Chapter 12
Therfor we that han so greet a cloude of witnessis put to, do we awei al charge, and synne stondinge aboute vs, and bi pacience renne we to the batel purposid to vs,

biholdinge in to the makere of feith, and the perfit endere, Jhesu; which whanne ioye was purposid to hym, he suffride the cros, and dispiside confusioun, and sittith on the riythalf of the seet of God.

And bithenke ye on hym that suffride siche `ayen seiynge of synful men ayens hym silf, that ye be not maad wery, failinge in youre soulis.

For ye ayenstoden not yit `til to blood, fiytyng ayens synne.

And ye han foryet the coumfort that spekith to you as to sones, and seith, My sone, nyle thou dispise the teching of the Lord, nether be thou maad weri, the while thou art chastisid of hym.

For the Lord chastisith hym that he loueth; he betith euery sone that he resseyueth.

Abide ye stille in chastising; God proferith hym to you as to sones. For what sone is it, whom the fadir chastisith not?

That if ye `ben out of chastising, whos parteneris ben ye alle maad, thanne ye ben auowtreris, and not sones.

And aftirward we hadden fadris of oure fleisch, techeris, and we with reuerence dredden hem. Whethir not myche more we schulen obeische to the fadir of spiritis, and we schulen lyue?

And thei in tyme of fewe dayes tauyten vs bi her wille; but this fadir techith to that thing that is profitable, in resseyuynge the halewing of hym.

And ech chastisyng in present tyme semeth to be not of ioye, but of sorewe; but aftirward it schal yelde fruyt of riytwisnesse moost pesible to men exercisid bi it.

For whiche thing reise ye slowe hondis,

and knees vnboundun, and make ye riytful steppis to youre feet; that no man haltinge erre, but more be heelid.

Sue ye pees with alle men, and holynesse, with out which no man schal se God.

Biholde ye, that no man faile to the grace of God, that no roote of bittirnesse buriownynge vpward lette, and manye ben defoulid bi it;

that no man be letchour, ether vnhooli, as Esau, which for o mete seelde hise firste thingis.

For wite ye, that afterward he coueitinge to enherite blessing, was repreued. For he foond not place of penaunce, thouy he souyte it with teeris.

But ye han not come to the fier able to be touchid, and able to come to, and to the whirlewynd, and myst, and tempest, and soun of trumpe, and vois of wordis;

which thei that herden, excusiden hem, that the word schulde not be maad to hem.

For thei beren not that that was seid, And if a beeste touchide the hil, it was stonyd.

And so dredeful it was that was seyn, that Moises seide, Y am a ferd, and ful of trembling.

But ye han come nyy to the hil Sion, and to the cite of God lyuynge, the heuenli Jerusalem, and to the multitude of many thousynde aungels,

and to the chirche of the firste men, whiche ben writun in heuenes, and to God, domesman of alle, and to the spirit of iust perfit men,

and to Jhesu, mediatour of the newe testament, and to the sprenging of blood, `betere spekinge than Abel.

Se ye, that ye forsake not the spekere; for if thei that forsaken him that spak on the erthe, aschapide not, myche more we that turnen awei fro him that spekith to vs fro heuenes.

Whos vois than mouyde the erthe, but now he ayen bihetith, and seith, Yit onys and Y schal moue not oneli erthe, but also heuene.

And that he seith, Yit onys, he declarith the translacioun of mouable thingis, as of maad thingis, that tho thingis dwelle, that ben vnmouable.

Therfor we resseyuynge the kingdom vnmouable, haue we grace, bi which serue we plesynge to God with drede and reuerence.

For oure God is fier that wastith.

Chapter 13
The charite of britherhod dwelle in you, and nyle ye foryete hospitalite;

for bi this summen plesiden to aungels, that weren resseyued to herborewe.

Thenke ye on boundun men, as ye weren togidere boundun, and of trauelinge men, as ye silf dwellinge in the body.

`Wedding is in alle thingis onourable, and bed vnwemmed; for God schal deme fornicatouris and auouteris.

Be youre maneres withoute coueitise, apaied with present thingis; for he seide, Y schal not leeue thee,

nether forsake, so that we seie tristily, The Lord is an helpere to me; Y schal not drede, what a man schal do to me.

Haue ye mynde of youre souereyns, that han spokun to you the word of God; of whiche `biholde ye the goyng out of lyuynge, and sue ye the feith of hem,

Jhesu Crist, yistirdai, and to dai, he is also into worldis.

Nyle ye be led awei with dyuerse `techingis, and straunge. For it is best to stable the herte with grace, not with metis, whiche profitiden not to men wandringe in hem.

We han an auter, of which thei that seruen to the tabernacle, han not power to ete.

For of whiche beestis the blood is borun in for synne in to hooli thingis bi the bischop, the bodies of hem ben brent with out the castels.

For which thing Jhesu, that he schulde halewe the puple bi his blood, suffride with out the gate.

Therfor go we out to hym with out the castels, berynge his repreef.

For we han not here a citee dwellynge, but we seken a citee to comynge.

Therfor bi hym offre we a sacrifice of heriyng euere more to God, that is to seye, the fruyt of lippis knoulechinge to his name.

And nyle ye foryete wel doynge, and comynyng; for bi siche sacrifices God is disserued.

Obeie ye to youre souereyns, and be ye suget to hem; for thei perfitli waken, as to yeldinge resoun for youre soulis, that thei do this thing with ioie, and not sorewinge; for this thing spedith not to you.

Preie ye for vs, and we tristen that we han good conscience in alle thingis, willynge to lyue wel.

More ouer Y biseche you to do, that Y be restorid the sunnere to you.

And God of pees, that ladde out fro deth the greet scheepherd of scheep, in the blood of euerlastinge testament, oure Lord Jhesu Crist,

schape you in al good thing, that ye do the wille of hym; and he do in you that thing that schal plese bifor hym, bi Jhesu Crist, to whom be glorie in to worldis of worldis. Amen.

And, britheren, Y preie you, that ye suffre a word of solace; for bi ful fewe thingis Y haue writun to you.

Knowe ye oure brother Tymothe, that is sent forth, with whom if he schal come more hastili, Y schal se you.

Grete ye wel alle youre souereyns, and alle hooli men. The britheren of Italie greten you wel.

The grace of God be with you alle. Amen.