Manyfold and many maners sum tyme God spekinge to fadris in prophetis, at the laste in thes daies spak to vs in the sone; whom he ordeynede eyr of alle thingis, by whom he made and the worldis. The which whanne he is the schynynge of glorie, and figure of his substaunce, and berynge alle thingis bi word of his vertu, makynge purgacioun of synnes, sittith on the riȝthalf of mageste in hiȝ thingis; so moche maad betere than aungelis, by how moche he hath inherited a more different, or excellent, name bifore hem. Forsoth to which of the aungels seide God ony tyme, Thou art my sone, I haue gendrid thee to day? And eftsoone, I schal be to him into fadir, and he schal be to me into sone? And whanne eftsoone he bryngeth yn the firste bigetyn into the roundnesse of the erthe, he seith, And alle the aungels of God worschipe thei hym. And sothli to aungels he seith, The which makith his aungels spiritis, and his mynystris flawme of fyer. Forsoth to the sone, God, thi trone into the world of world; a ȝerd of equyte the ȝerd of thi rewme; thou hast louyd riȝtwysnesse, and hatedist wickidnesse; therfore God, thi God, anoyntide thee with oyle of gladnesse, or ioye, bifore thi felowis. And, Thou, Lord, in the bigynnyng foundedist the erthe, and heuenes ben werkis of thin hondis; thei schulen perische, forsoth thou schalt perfitly dwelle; and alle schulen wexe olde as a cloth, and thou schalt chaunge hem as an amyte, or girdyng aboute, and thei schulen be chaungid. Forsoth thou ert the same thi silf, and thi ȝeeris schulen not faylen. Forsoth to which of the aungels seide God ony tyme, Sitte thou on my riȝthalf, til I schal putte thin enemyes a stool of thi feet? Wher thei alle ben not seruyng spiritis, sent into mynysterie for hem that taken the heritage of heelthe?
Therfore more plenteuously it bihoueth vs for to kepe tho thingis, that we han herd, lest perauenture we fleten awey. Forsoth if the ilke word that is seyd by aungels is maad sad, and ech trespassyng, or breking of the lawe, and vnobedience took iust retribucioun of mede, how schulen we ascape, if we schulen despise so greet heelthe? The which, whanne it hadde takun bigynnynge for to be told out by the Lord, of hem that herden is confermyd into vs; God to gidere witnessynge by sygnes, wondris, and greete merueylis, and dyuerse vertues, and distribuciouns of the Hooly Gost, vp his wille. Forsoth not to aungelis God sugetide the roundnesse of erthe to comynge, of which we speken. Sothli sum man witnesside in sum place, seiynge, What thing is man, that thou art myndeful of him, or mannis sone, for thou visitidest him? Thou hast maad him litil, a litil lesse fro aungelis; thou hast crowned him with glorie and onoure; thou hast ordeyned him vpon werkis of thin hondis. Thou hast maad alle thingis suget vndir his feet. Forsoth in that thing that he sugetide alle thingis to him, he lefte no thing vnsuget to him. Forsoth now we seen not ȝit alle thingis suget to him; forsoth we seen hym, that a litil is maad lesse than aungelis, Jhesu, for passioun of deeth crowned with glorie and honour, that he thorw grace of God schulde taaste deeth for alle men. Forsoth it bicaam him, for whom alle thingis, and by whom alle thingis, the which hadde led to gidere manye sones into glorie, the maker of the heelthe of hem, for to ende by passiouns. Sothely he that halowith, and thei that ben halowid, of oon alle; for which cause he is not confoundid, or schamed, for to clepe hem britheren, seiynge, I schal telle thi name to my britheren; in the myddil of the chirche I schal herie thee. And eftsoone, I schal be tristynge into him; and eftsoone, Lo! I and my children, the whiche God ȝaf to me. Therfore for children comuneden to fleisch and blood, and he also took part of the same, that by deeth he schulde distroye hym that hadde lordschip of deeth, that is to seie, the deuel, and schulde delyuere hem that by drede of deeth, by al lyf weren boundun to seruage. Forsoth he cauȝte, or took to, neuere aungels, but he cauȝte the seed of Abraham. Wherfore he ouȝte to be licned to britheren by alle thingis, that he schulde be maad mercyful and feithful byschop to God, that he schulde be mercyful to the trespassis, or giltis, of the peple. Forsothe in that thing in which he suffride, and was temptid, he is myȝty for to helpe and hem that ben temptid.
Wherfore, hooly britheren, parceners of heuenly cleping, biholde ȝe the apostle and bischop of oure confessioun, Jhesu, the which is trewe to him that made hym, as and Moyses in al the hous of hym. Forsoth this bischop is had worthi of more glorie byfore Moyses, by how moche than the hous, hath he more honour, that made it. Forwhi ech hous is maad of sum man; forsoth he that made alle thingis of noȝt, is God. And sothli Moyses was trewe in al his hows, as a seruaunt, into witnessyng of tho thingis that weren to be seid; forsothe Crist as a sone in his hous. The which hous we ben, if we holden trist and glorie of hope til to sad feith. Wherfore as the Hooly Gost seith, To day, if ȝe han herd his vois, nyle ȝe hardne ȝoure hertis, as in wraththing, vp the day of temptacioun in desert; where ȝoure fadris temptiden me, prouedyn, and syen my werkis. Wherfore fourty ȝeeris I was offendid, or wroth, to this generacioun, and I seide, Euermore thei erren in herte, forsoth thei knewen not my weyes; to whom I swoor in my wraththe, if thei schulen entre into my reste. Britheren, se ȝe, lest perauenture in ony of ȝou be an yuel herte of vnbileue, for to departe fro quyk God. But moneste ȝou silf by alle dayes, the while to day is named, that noon of ȝou be hardned by falsnesse of synne. Sothli we ben maad parceners of Crist, if netheles we holden the bigynnyng of his substaunce sad into the ende. While it is seid, to day, if ȝe han herd the vois of him, nyle ȝe hardne ȝoure hertis, as in that wraththing. Sothli summe heeringe wraththiden, but not alle thei that wenten out of Egipt by Moyses. To whiche forsothe was he wraththid fourty ȝeeris? Wher not to hem that synneden, whos careyns ben cast doun in desert? To whiche he swoor sothli, for to not entre into the reste of hym, no but to hem that weren vnbileueful? And we seen, for thei myȝten not entre into the rest of him for vnbileue.
Therfore drede we, britheren, lest perauenture the biheeste of entrynge into his reste left, or forsakyn, ony of vs be gessid, or demed, for to be aweye. Forsoth it is told to vs, as and to hem. And the word herd profitide not to hem, not meynt to feith of these thingis that thei herden. Forsoth we that han byleuyd schulen entre into rest, as he seyde, As I swoor in my wraththe, if thei schulen entre into my reste. And sotheli the werkis maad parfyt fro the ordynaunce of the world, forsothe he seide thus in sum place of the seueneth day, And God restide in the seueneth day from alle his werkis. And in this eftsoone, If thei schulen entre into my reste. Therfore for it leeueth, or is ouer, summen for to entre into it, and thei to whiche the firste it is told, entriden not for her vnbileue. Eftsoone he termyneth sum day, To day, seyinge in Dauith, aftir so moche of tyme; as it is bifore seid, To day if ȝe han herd his vois, nyle ȝe hardne ȝoure hertis, as in the ilke wraththing. Forwhi if Jhesus hadde ȝouyn reste to hem, he schulde neuere speke of othere aftir that day. Therfore saboth halowing is left to the peple of God. Forsoth he that entride into his reste, and he restide of his werkis, as and God of hise. Therfore haste we for to entre into that reste, that no man falle into the same ensaumple of vnbileue. Forsoth the word of God is quyk, and spedy in worching, and more able for to perse than al tweyne eggid swerd, and entrynge, or strecchinge, til to departyng of soule, or lyf, and spirit, and of ioyntouris and merewis, and departer, or demer, of thouȝtis and intenciouns of hertis. And no creature is inuisyble in the siȝt of God. Forsothe alle thingis ben nakid and opyn to his yȝen, to whom a word to vs. Therfore we hauynge a greet bischop, that perside heuenes, Jhesu, the sone of God, holde the confessioun, or knowleching, of oure feith. Forsoth we han not a byschop, that may not suffre to gidere, or haue compassioun, to oure infirmytees, but temptid by alle thingis for lyknesse, withoute synne. Therfore go we with trist to the trone of his grace, that we gete mercy, and fynde grace in couenable help.
Forwhi ech bysshop takyn of men, is ordeyned for men in these thingis that ben to God, that he offre ȝyftis and sacryficis for synnes. The which may to gidere sorwe with hem, that vnknowen and erren; for and he is enuyrowned with infirmyte. And therfore he owith, as and for the peple, so also and for hym silf, offre for synnes. Neithir ony man takith to him honour, no but he that is clepid of God, as Aaron. So and Crist clarifiede not hym silf, that he were bisshop, but he that spak to him, Thou art my sone, to day I gendride thee. As and in othere place he seith, Thou art a prest into with outen ende, vp the ordre of Melchisedech. The which in the dayes of his fleisch offringe preieris and bisechingis to God that myȝte make him saf fro deeth, with greet cry and teeris, is herd for his reuerence. And sothli whanne he was Goddis sone, he lernede obedience of thes thingis that he suffride; and he endid is maad cause of euerlasting heelthe to alle obeishinge to him, clepid of God a bischop, bisydis the ordre of Melchisedech. Of whom to vs a greet word, and able for to be interpretid, for to seye, for ȝe ben maad feble for to heere. Forsothe whanne ȝe schulen be maistris for tyme, eftsoone ȝe neden that ȝe be tauȝt, whiche ben the elementis, or lettris, of the bigynnyng of Goddis wordis. And ȝe ben maade, tho to whom is nede of mylk, and not sad mete. Forsoth ech that is parcener of mylk, is withoute part of the word of riȝtwysnesse, forsoth he is a litil child. Forsoth of parfit men is sad mete, of hem that for the ilke custom han wittis excersysid, or trauelid, to discrecioun of good and yuel.
Wherfore we leeuynge a while the word of the bigynnynge of Crist, be born to the perfeccioun of him, not eftsoone leggynge the foundament of penaunce fro deede werkis, and of feith to God, of waisshingis, or baptyms, of teching, and of leying on of hondis, and of rysing aȝen of deed men, and of euerlastyng dom. And this thing we schulen do, if God schal suffre. Sothli it is impossible, hem that oonys ben illumyned, han tastid also heuenly ȝifte, and ben maad parceners of the Hooly Gost, nethelees tastiden the good word of God, and vertues of the world to comynge, and ben sliden fer awey, eftsoone for to be renewlid, or maad newe, to penaunce; eftsoones crucifyinge to hem silf the sone of God, and hauynge to scorn. Forsothe the erthe drynkynge reyn ofte comynge vpon it, and bryngynge forth couenable eerbe to hem of whom it is tilid, takith blessing of God. Forsoth it bryngynge forth thornes and breris, is reprouable, and next to curs, whos endyng schal be into brennyng. Forsoth, ȝe moost dereworthe, we tristen of ȝou betere thingis, and neer to heelthe, nethelees thouȝ we speken so. Sothli God is not vniust, that he forȝete ȝoure workis and loue, the whiche ȝe han schewid in his name; for ȝe han mynistrid to seyntis, and mynistren. Forsothe we coueiten ech of ȝou for to schewe the same bysynesse to the fulfillyng of hope til into the ende; that ȝe be not maad slow, but also suweris of hem, the whiche by feith and pacience schulen enherite biheestis. Forwhi God biheetynge to Abraham, for he hadde no man more, by whom he schulde swere, swoor by hym silf, seiynge, No but I blessynge schal blesse thee, and I multiplyinge schal multiplie thee; and so he longe suffringe gaat repromyscioun, or biheeste aȝen. Forsothe men swere by the more of hem, and the ende of al her controuersye, or debate, is an ooth to confermacioun. In the which thing God willinge for to schewe to the eyris of his biheeste the vnmouablenesse, or sadnesse, of his conseil, put bitwixe an oth, that by tweye thingis vnmouable, by whiche it is inpossible God for to lye, we haue strengest solace, or confort, the whiche fleen to gidere for to holde the hope put forth. The which as an ankir we han sikir to the soule, and sad, and yngoinge til to the ynner thingis of hydyng; where the forgoere for vs entride yn, Jhesus, maad bischop into withouten ende vp the ordre of Melchisedech.
Sothli this Melchisedech, kyng of Salem, the prest of the hiȝeste God, the which mette with Abraham gon aȝen fro sleynge of kyngis, and blesside him; to whom and Abraham departide tythes of alle thingis; first sothli the which is interpretid kyng of riȝtwysnesse, aftirward forsothe and kyng of Salem, that is to seie, kyng of pees, with oute fadir, with oute modir, with oute genelogie, nethir hauynge bigynnynge of dayes, nethir ende of lyf; forsoth he licned to the sone of God, dwellith prest into withouten ende. Forsoth biholde ȝe hou greet is this man, to whom and Abraham patriark ȝaf tithes of the beste thingis. And sotheli men takynge presthod of the sones of Leeuy han maundement for to take tythes of the peple, vp the lawe, that is to seye, of her britheren, thouȝ and thei wenten out of the leendis of Abraham. Forsoth he whos generacioun is not noumbrid in hem, tooke tithis of Abraham; and he blesside this Abraham, the which hadde repromyssiouns. Forsoth withoute aȝenseyinge, that that is lesse, is blessid of the betere. And here sothli men deiynge taken tithis; forsoth ther it is witnessid, that he lyueth. And that it is so seid, by Abraham, and Leeuy, that took tithis, is tithid; forsoth and ȝit he was in his fadris leendis, whanne Melchisedech mette with him. Therfore if endyng was by presthod of Leeuy, forsothe vndir hym the peple took the lawe, what ȝit was it nedeful, another prest for to ryse, vp the ordre of Melchisedech, and not for to be seid vp the ordre of Aaron? Forsothe the presthod translatid, it is nede that and translacioun of lawe be maad. Forsothe he in whom thes thingis ben seid, is of another lynage, of the which no man was prest, or redy, to the auter. Sothli it is opynly knowun, that oure Lord is born of Juda, in which lynage Moyses spak no thing of prestis. And more ȝit it is knowun, if vp the ordre of Melchisedech another prest rysith; the which is not maad vp the lawe of fleischly maundement, but vp vertu of lyf insolible, or that may not be vndon. Sothli he witnessith, For thou art a prest into withouten ende, vp the ordre of Melchisedech; forsoth reprouyng of the maundement bifore goynge is maad, for the vnsadnesse and vnprofyt of it. Forsoth the lawe brouȝte no thing to perfit thing, forsoth the bryngyng yn of betere hope, by which we neiȝen to God. And hou greet it is, not withoute sweringe; forsoth othere ben maad prestis with oute an oth; forsoth this prest with an oth, by hym that seide to hym, The Lord swoor, and it schal not rewe him, Thou ert a prest into withouten ende, vp the ordre of Melchisedech; in so moche Jhesu is maad biheter of the betere testament. And sothli othere mo ben maad prestis vp the lawe, for that that thei weren forbeden by deeth for to dwelle; forsoth this man, for that he dwelle into withouten ende, hath euerelastyng presthod. Wherfore and he may saue into withouten ende, comynge nyȝ bi hym silf to God, euermore lyuynge for to preye for vs. Forsoth it bycaam that such a man were bischop to vs, hooly, innosent, inpolute, or ful clene, departid fro synful men, and maad hiȝer than heuenes; the which hath not nede ech day, as prestis, first for his owne giltis for to offre oostis, or sacrificis, aftirward for the peple; sothli he dide this thing, onys offrynge him silf. Forsoth the lawe ordeynede men prestis hauynge sykenesse, or freelte; forsoth the word of swering, the which is aftir the lawe, ordeynede the sone perfyt into withouten ende.
Forsothe a capitle vpon tho thingis that ben seid. We han such a bischop, that saat to gidere in the riȝthalf of the seete of greetnesse in heuenes, mynistre of seyntis and of the verri tabernacle, that God sette, and not man. Forsothe ech bischop is ordeyned for to offre ȝiftis and oostis; wherfore it is nede, and this man for to haue sum thing that he schal offre. Therfore if he were vpon erthe, he were no prest, whanne ther weren that schulden offre ȝiftis vp the lawe, the whiche seruen to the saumpler and schadewe of heuenly thingis. As it is answerid to Moyses, whanne he schulde ende the tabernacle, Se, he seith, make thou alle thingis vp the saumpler, that is schewid to thee in the mount. Now forsoth he hath getyn a betre mynysterie, by how moche and he is a mediatour of a betere testament, the which is halewid, or confermyd, with betere biheestis. For if the ilke firste hadde be voydid fro blame, sothli a place of the secunde schulde not be souȝt. Forsoth reprouynge hem he seith, Loo! dayes comen, seith the Lord, and I schal ende a newe testament vpon the hous of Ysrael, and vpon the house of Juda; not vp the testament that I made to her fadris, in the day in which I cauȝte her hond, that I schulde leede hem out of the lond of Egipt; for thei dwelliden not perfitly in my testament, and I haue dispysid hem, seith the Lord. For this is the testament, the which I schal dispose to the hous of Israel aftir tho dayes, seith the Lord, in ȝyuynge my lawis into the soulis of hem, and into the hertis of hem I schal aboue wryte hem; and I schal be to hem into God, and thei schulen be to me into a peple. And ech man schal not teche his neiȝbore, and ech man his brother, seyinge, Knowe thou the Lord; for alle men schulen wite, or knowe, me, fro the lesse til to the more of hem. For I schal be helpful, or mercyful, to the wickidnesse of hem, and now I schal not bithenke on the synnes of hem. Forsoth in seyinge newe, the formere wexiden olde; forsoth that that is of many dayes, and wexith olde, is nyȝ the deeth.
Sotheli and the formere hadde iustifyingis of worschipe, and hooly thing worldli, that is, duringe for a tyme. Forsoth the tabernacle was maad first, in which weren candelstickis, and boord, and puttinge forth of looues, that is seid hooly. Forsoth aftir the veil, or hydyng, the secunde tabernacle, that is seid sancta sanctorum, that is, hooly of hooli thingis; hauynge a goldin sencer, and the arke of testament, keuerid aboute on ech syde with gold, in the which a pot of gold hauynge manna, and the ȝerd of Aaron that florischide, and the tablis of testament; vpon whiche thingis weren cherubyns of glorie, schadewinge the propiciatorie; of whiche thingis it is not now for to seye by alle. Forsoth thes maad thus to gidere, sothli in the formere tabernacle prestis entriden yn euermore, endinge the officis of sacramentis; forsoth in the secunde tabernacle, onys in the ȝeer the bisshop aloone, not withoute blood, the which he offrith for his ignoraunce and the peplis. The Hooly Gost signyfiynge this thing, not ȝit the wei of seyntis for to be openyd, ȝit the former tabernacle hauynge state. The which parable is of this present time, bisydis which ȝiftis and oostis, or sacrifysis, ben offrid, the whiche mown not make a man seruynge perfit by conscience, oonly in metis, and drynkis, and dyuerse waischingis, and riȝtwysnessis of fleisch, put til to the tyme of coreccioun. Forsoth Crist beynge a bischop of goodis to comynge, by a larger and perfiter tabernacle, not maad by hond, that is to seye, not of this makyng, nether by blood of gootbuckis, or of caluys, but bi his owne blood, entride oonys into hooly thingis, euerlasting redemcioun foundyn. Forsoth if the blood of goot buckis, and bolis, and asche of a cow calf spreynd, halowith vnclene men to the clensyng of fleisch, how moche more the blood of Crist, the which by the Hooly Gost offride hym vnwemmyd to God, schal clense oure conscience fro deede workis, for to serue to God lyuynge? And therfore he is a mediatour of new testament, that deeth fallinge bitwixe, into redempcioun of the trespassyngis that weren vndir the former testament, thei that ben clepid take repromyscioun of euerlasting eritage. Sotheli where is a testament, it is nede, that the deeth of the testament maker come bitwixe. Forsoth the testament is confermyd in deede men; ellis it is not worth, the while he lyueth, that made the testament. Wherfore sothli nether the firste testament is halowid withoute blood. Forsoth ech maundement of the lawe radd of Moyses to al the peple, he takynge the blood of calues, and of buckis of geet, with watir, and reed wolle, and ysope, spreyngde and the ilke book and al the peple, seyinge, This is the blood of the testament, that God comaundide to ȝou. Also he spreyngde by blood the tabernacle, and alle the vessels of mynysterie, or seruyses, in lich manere. And almost alle thinges ben clensid in blood vp the lawe; and withoute scheding of blood remyssioun of synnes is not maad. Therfore it is nede the saumpleris forsoth of heuenli thingis for to be clensid with these thingis; forsoth the ilke heuenly thingis with betere oostis than thes. Forsoth Jhesus entride not into hooly thingis maad by hondis, the saumplers of verri thingis, but into the ilke heuene, that he appere now to chere, or face, of God for vs; nether that he offre him silf ofte, as the bischop entride into hooli thingis by alle ȝeeris in alien blood, ellis it bihofte hym ofte for to suffre fro the bigynnyng of the world; now forsoth onys in the endyng of the worldis, to distruccioun of synne by his oost, or sacrifice, he apperide, and as it is ordeyned to men, oonys for to deie. Forsoth aftir this dom, so and Crist was offrid onys, for to auoyde the synnes of many men; the secunde tyme he schal appere withoute synne to men abydinge him into the heelthe of hem by feith.
Forsoth the lawe hauynge schadowe of goodis to comynge, not the ilke ymage of thingis, by alle ȝeeris by the ilke same oostis, whiche thei offren withoute ceessinge, neuere may make men comynge nyȝ perfyt; ellis thei schulden haue ceessid for to be offrid, therfore that the worschipers clensid oonys, hadden no conscience of synne ferthermore. But in hem mynde of synnes is maad by alle ȝeeris. Forsoth it is ynpossible synnes for to be don awey by blood of bolis, and buckis of geet. Therfore he entrynge into the world, seith, Thou woldist not an oost, or sacrifice, and offring; forsoth thou hast shapyn a body to me; and brent sacrificis for synne pleside not to thee. Thanne I seyde, Loo! I come; in the heed, or bigynnyng, of the book it is writyn of me, that I do thi wille. He seying aboue, or bifore, For thou woldist not oostis, and offringis, and brent sacrificis, and for synne, ne tho thingis ben plesaunt to thee, the whiche ben offrid vp the lawe, thanne I seide, Lo! I come, that I do thi wille, God. He doith awey the firste, that he make the secunde. In which wil we ben halewid by the offring of the body of Crist Jhesu oonys. And sothli ech prest is redy ech day mynystringe, and ofte tymes offringe the same oostis, the whiche mown neuere do awey synnes. Forsoth this man offringe an oost for synnes, for euermore sittith on the riȝthalf of God the fadir; fro thennis forth abidynge, til his enemyes ben put a stool of his feet. Sothli by oon offryng he endide for euermore halowide men. Forsoth and the Hooly Gost witnessith to vs; forsoth aftirward he seide, Forsoth this is the testament, the which I schal witnesse to hem aftir tho dayes, the Lord seith, in ȝyuynge my lawis in the hertis of hem, and in the soulis of hem I schal aboue wryte hem; and now I schal no more thenke on the synnes and wickidnessis of hem. Forsothe where is remissioun of these, now non offring for synne. And so, britheren, hauynge trist into the entring of seyntis in the blood of Crist, the which he halowide to vs a new wey, and lyuyng bi a veyl, or keuering, that is to seye, his fleisch, and the greet prest on the hous of God, go we to with verri herte into the plente of feith; we spreynt the hertis fro yuel conscience, and waischyn the body with clene watir, holde the confessioun of oure hope vnbowynge, or that may not be foldyn; forsoth he is trewe that bihiȝte aȝen. And biholde we in to gidere in the stiringe of charite and of goode werkis; not forsakynge oure gederinge to gidere, as it is of custom to sum men, but comfortinge, and by so moche the more, by how moche ȝe schulen se the day neiȝinge. Forsoth to vs synnynge wilfully, aftir the knowyng of treuthe takun, now an oost for synnes is not left. For whi sum abyding of doom is dredful, and the suyng of fyer, the which is to waastynge aduersaries. Ony man makynge voyde, or brekinge, the lawe of Moyses, deieth with outen ony mercy, by tweyne or thre witnessis; how moche more gessen ȝe, him for to disserue worse turmentis, the which schal defoule the sone of God, and schal leede, or holde, the blood of the testament polute, in the which he is halewid, and schal do wrong, or dispit, to the spirit of grace? Sotheli we witen hym that seide, To me veniaunce, and I schal ȝelde. And eft, For the Lord schal deme his peple. It is feerful for to falle into hondis of God lyuynge. Forsoth haue ȝe mynde on the formere dayes, in the whiche ȝe liȝtned susteyneden greet stryf, or fiȝt, of passiouns. And sothly in that other ȝe maad a spectacle bi schenschips and tribulaciouns; in the tothir forsothe ȝe ben maad felowis of men lyuynge so. For whi and to boundun men ȝe hadden compassioun, and ȝe resseyueden with ioye the raueyne of ȝoure goodis, knowynge ȝou for to haue a betere and dwelling substaunce. And so nyle ȝe leese ȝoure trist, the which hath greet rewardyng. Forsoth pacience is nedeful to ȝou, that ȝe doynge the wille of God, brynge aȝen the biheeste. Ȝit sotheli a litil, how euere litil, he that is to comynge schal come, and he schal not tarie. Forsoth my iust man lyueth of feith; that if he schal withdrawe him silf, he schal not plese to my soule. Forsoth we ben not the sones of withdrawynge awei into perdicioun, but of feith into the getyng of soule.
Forsothe feith is the substaunce of thingis to be hopid, an argument, or certeynte, of thingis not apperinge. Sotheli in this feith olde men han getun witnessyng. Bi feith we vndirstonden the worldis for to be schapun, or maad, bi Goddis word, that visyble thingis weren maad of vnuysible thingis. By feith Abel offride ful moche more oost, or sacrifice, than Cayn to God, by the which he gat witnessing for to be iust, God beringe witnessyng to his ȝiftis; and by that feith he deed spekith ȝit. By feith Enok is translatid, that he schulde not se deeth; and he was not founden, for the Lord translatide him. Forsothe bifore translacioun he hadde witnessing for to haue plesid God. Forsothe it is inpossible ony man for to plese God withoute feith. Forsoth it bihoueth a man comynge to God, for to bileue for he is, and he is rewarder of men ynsekinge him. Bi feith Noe, answere take of these thingis that ȝit weren not seyn, dredinge schapide an ark, or schip, into the helthe of his hows; bi which he dampnyde the world, and is instued, or ordeyned, eir of riȝtwysnesse, the which is by feith. By feith he that is clepid Abraham, obeiede for to go into a place, which he was to takinge into heritage; and he wente out, not witinge whidur he schulde go. By feith he dwelte in the lond of aȝenbiheeste, as in an alien, in litel housis dwellinge with Ysaac and Jacob, euene eyris of the same aȝenbyheeste. Sotheli he abood a cite hauynge fundamentis, whos crafty man and maker is God. By feith and the ilke Sare bareyn, took vertu into conseyuing of seed, ȝhe, bi sydis, or withoute, the tyme of age; for sche bileuide him trewe, that hadde aȝenbihiȝt. For which thing and of oon, and him nyȝ deed, men ben borun as sterris of heuen in multitude, and as grauel, or soond, that is at see side vnnoumbrable. By feith alle thes ben deede, the aȝenbiheestis not takun, but thei biholdinge hem aferr, and gretinge wel, and knowlechinge for thei ben pilgrymes, and herborid men vpon the erthe. Sothli thei that seyn thes thingis, signifien hem for to seke a cuntre. And forsothe if thei hadden had mynde of the ilke, of the which thei wenten out, sothli thei hadden tyme of turnyng aȝen; now forsoth thei desyren a betere, that is to seye, heuenly. Therfore God is not confoundid, or schamed, for to be clepid the God of hem; forsothe he made redy to hem a cite. Bi feith Abraham offride Ysaac, whanne he was temptid; and he offride the oon bigetyn, the which hadde takyn repromyssiouns, or aȝenbiheestis; to whom it was seid, For in Ysaac seed schal be clepid to thee; demynge, for and fro deed men God is myȝty for to reise hym; wherof he took him and into a parable. By feith and of thingis to comynge, Ysaac blesside Jacob and Esau. By feith Jacob deyinge, by alle the sones of Joseph blesside, and honouride the hiȝnesse of his ȝerde. By feith Joseph deyinge hadde mynde of the passynge forth of the sones of Israel, and comaundide of his boones. By feith Moyses born, was hid thre monethis of his fadir and modir, for that thei siȝen the ȝonge child fair, or semely; and thei dredden not the maundement of the kyng. By feith Moyses maad greet, denyede him for to be the sone of Pharaois douȝtir, chesynge more for to be turmentid with the peple of God, than for to haue myrthe of temperal synne; demynge the reproue of Crist more richessis than the tresouris of Egipsians; forsothe he bihelde into the rewardyng. By feith he forsook Egipt, not schamynge, or dredynge, the hardnesse of the kyng; forsoth he as seynge susteynede the inuisyble. By feith he halowide pask, and schedinge of blood, lest he that distryede the firste thingis of Egipsiens, schulde touche hem. By feith thei passiden the reede see, as bi drye lond, the which thing Egipciens asayinge weren deuourid. By feith the wallis of Jerico felden doun, by cumpassing of seuene dayes. By feith Raab hoore perischide not with vnbileueful men, she takynge, or receyuynge, the aspiers with pees. And what ȝit schal I seye? Sotheli tyme schal fayle me tellinge of Gedeon, Barach, Sampson, Jepte, Dauith, and Samuel, and othere prophetis; the whiche by feith ouercamen rewmes, wrouȝten riȝtwysnesse, gaten repromyssiouns; thei stoppiden the mouthis of lyouns, thei quenchiden the feernesse of fyer, thei dryuen awey the egge of swerd, thei keuereden of syknesse, thei weren maad strong in batel, thei turneden the castels, or oostis, of aliens. Wymmen receyueden her deede of aȝenrysing; forsothe othere ben holdun forth, or deede, not takinge redempcioun, that thei schulden fynde betere aȝenrysyng. Forsoth othere assayeden scornyngis and betyngis, more ouer and boondis and prisouns. Thei weren stoonyd, thei weren kitt, thei weren temptid, thei weren deed in sleynge of swerd. Thei wenten aboute in brok skynnes, and in skynnes of geet, nedy, angwysschid, turmentid; to which the world was not worthi; thei erringe in wildirnessis, in mounteyns, and dennys, and cauys of erthe. And alle these, proued by witnessing of feith, tooken not repromyssioun; God purueyinge sum betere thing for vs, that thei schulden not be fulfillid withouten vs.
Forsothe and we hauynge so greet a cloud of witnessis put to, doynge awey al charge, and synne stondinge aboute vs, by pacience renne to the stryf, or fiȝt, purposid to vs, biholdinge into the maker of feith and ender, Jhesu; the which ioye purposid to him, suffride the cross, confusioun dispisid, and sittith on the riȝthalf of the seete of God. Forsoth bithenke ȝe on him that susteynede such aȝen seyinge of synful men aȝens him silf, that ȝe be not maad wery, faylinge in ȝoure inwittis. Forsoth ȝe aȝenstooden not ȝit til to blood, fiȝtinge aȝens synne. And ȝe han forȝete the comfort that spekith to ȝou as to sones, seyinge, My sone, nyle thou dispise the disciplyn of the Lord, nether be thou maad wery, the while thou art chastysid of hym. Forsoth the Lord chastisith hym that he loueth; forsoth he scourgith euery sone that he receyueth. Laste ȝe stille in disciplyn; God offrith him to ȝou as to sones. Sothli what sone is it, whom the fadir schal not reproue, or chastyse? That if ȝe ben out of disciplyn, of which alle ben maad parceners, therfore ȝe ben auowtreris, and not sones. Aftirward sothli we hadden fadris of oure fleisch, lerneris, and we with reuerence dreden hem. Wher not moche more we schulen obeische to the fadir of spiritis, and we schulen lyue? And thei sothli in tyme of fewe dayes vp her will lerneden vs; forsoth this fadir to that thing that is profitable, in receyuynge the halowing of him. Forsoth ech disciplyn in this present tyme is seyn trewly for to be not of ioye, but of sorwe; aftirward forsoth it schal ȝelde fruyt of riȝtwysnesse most peesyble to men excersisid, or hauntid, by it. For which thing reise ȝe vp slowe hondis, and knees vnboundun, and make riȝtful goyngis, or steppis, to ȝoure feet; that no man haltinge erre, but more be heelid. Sue ȝe pees with alle men, and hoolynesse, withoute which no man schal se God; biholdinge that no man fayle to the grace of God, that no roote of bitternesse vpward burionynge lette, and bi it foulid be many men; that no man be lecchour, ether vnhooli, or cursid, as Esau, the which for oo mete solde his firste thingis. Sothli wite ȝe, for and aftirward he coueytinge for to anherite blessing, was reproued. Forsoth he found not place of penaunce, thouȝ he souȝte it with teeris. Forsoth ȝe han not come to the tretable fyer, or able for to touche, and able to come to, and greet wynd, or whirlwynd, and myst, and tempest, and sown of trumpe, and vois of wordis; the which thei that herden, excuseden hem, that the word schulde not be maad to hem. Forsoth thei baren not that that was seid, And if a beest touchide the hil, it schal be stooned. And so dredful it was that was seyn, Moyses seide, I am aferd, and ful of tremblyng. But ȝe han come nyȝ to Syon hil, and the citee of God lyuynge, heuenli Jerusalem, and the multitude of many thousynd aungels, and to the chirche of the firste men, the whiche ben writun in heuenes, and God, domesman of alle, and the spirit of iuste perfit men, and to Jhesu, mediatour of the newe testament, and the sprengynge of blood, betere spekinge than Abel. Se ȝe, that ȝe forsake not the spekinge; forsothe if thei forsakinge him that spak on the erthe, ascapiden not, moche more we that turnen awey fro him spekinge to vs fro heuenes. Whos vois thanne mouede the erthe, now forsothe he aȝen byhetith, seiynge, Ȝit onys and I schal moue not oonly erthe, but also heuene. Forsoth that he seith, Ȝit onys, he declarith the translacioun of mouable thingis, as of maad thingis, that tho thingis dwelle, that ben vnmouable. And so we receyuynge the kyngdom vnmouable, han grace, by which serue we plesynge to God with drede and reuerence. And forsoth oure God is fyer wastynge.
The charite of brotherhed dwelle in ȝou, and nyle ȝe forȝete hospitalite; forsoth by this summe plesiden to aungels receyuede to herbore. Thenke ȝe on boundun men, as ȝe to gidere boundun, and of trauelinge men, as and ȝe silf dwellinge in the body. Honorable wedding in alle thingis, and bed vnwembid; forsoth God schal deme fornycatouris and auoutreris. Be maners withoute coueytise, payd with present thingis; sothli he seide, I schal not leue thee, nether forsake, so that we tristily seie, The Lord is an helper to me; I schal not drede, what a man schal do to me. Haue ȝe mynde of ȝoure souereyns, that han spokun to ȝou the word of God; of whom ȝe biholdinge the goynge out of lyuynge, suwe ȝe feith, Jhesu Crist, ȝistirday, and to day, he and into worldis. Nile ȝe be ledd awey with dyuerse techingis, and pilgrym, or straunge. Forsoth it is best for to stable the herte with grace, not with metis, the whiche profiten not to men wandrynge in hem. We han an auter, of the which thei that seruen to tabernacle of the body, han not power for to ete. Forsoth of whiche beestis the blood is borun yn for synne into hooly thingis bi the bisshop, the bodies of hem ben brent with oute the castels. For which thing and Jhesu, that he schulde halwe the peple by his blood, suffride withoute the ȝate. Therfore go we out to him with oute castels, beringe his repreue, or schenschip. Sothli we han not here a citee dwellinge, but we seken a citee to comynge. Therfore bi him offre we an oost of heriynge euermore to God, that is to seie, the fruyt of lippis knowlechinge to his name. Forsoth nyle ȝe forȝete of wel doynge, or ȝyuynge, and of comunyng; forsoth by suche oostis God is disseruyd. Obeye ȝe to ȝoure prouostis, or prelatis, and vndir ligge to hem; thei perfytly waken, as to ȝeldinge resoun for ȝoure soulis, that thei do this thing with ioye, and not sorwynge; forsoth this thing spedith not to ȝou. Preie ȝe for vs, sothli we tristen for we han good conscience in alle thingis, willinge for to lyue wel. More ouer forsothe I biseche ȝou for to do, that I the sonnere be restorid to ȝou. Sotheli God of pees, that ledde out fro deede men the greet schepherde of scheep, in the blood of euerlasting testament, oure Lord Jhesu Crist, schape, or make able, ȝou in al good thing, that ȝe do the wille of him; he doynge in ȝou that thing that schal plese bifore him, by Jhesu Crist, to whom is glorie into worldis of worldis. Amen. Forsothe, britheren, I preie ȝou, that ȝe suffre a word of solace, or coumfort; forsothe by ful fewe thingis I haue writyn to ȝou. Knowe ȝe oure brother Tymothe left, with whom if he schal come more hasteli, I schal se ȝou. Greete wel alle ȝoure souereyns, and alle hooly men. The bretheren of Ytalye greeten ȝou wel. The grace of God with ȝou alle. Amen.
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