# Bible (Tyndale)/Hebrews
## Chapter 1

$^1$ God in tyme past diversly and many wayes spake vnto the fathers by Prophetes:
$^2$ but in these last dayes he hath spoken vnto vs by his sonne whom he hath made heyre of all thinges: by who also he made the worlde.
$^3$ Which sonne beynge the brightnes of his glory and very ymage of his substance bearinge vp all thinges with the worde of his power hath in his awne person pourged oure synnes and is sitten on the right honde of the maiestie an hye
$^4$ and is more excellent then the angels in as moche as he hath by inheritaunce obteyned an excellenter name then have they.
$^5$ For vnto which of the angels sayde he ateny tyme: Thou arte my sonne this daye be gate I the? And agayne: I will be his father and he shalbe my sonne.
$^6$ And agayne whe he bringeth in the fyrst begotten sonne in to the worlde he sayth: And all the angels of God shall worshippe him.
$^7$ And of the angels he sayth: He maketh his angels spretes and his ministres flammes of fyre.
$^8$ But vnto the sonne he sayth: God thy seate shalbe forever and ever. The cepter of thy kyngdome is a right cepter.
$^9$ Thou hast loved rightewesnes and hated iniquyte. Wherfore God which is thy God hath anoynted the with ye oyle of gladnes above thy felowes.
$^{10}$ And thou Lorde in the begynninge hast layde the foundacion of the erth. And the heves are the workes of thy hondes.
$^{11}$ They shall perisshe but thou shalt endure. They all shall wexe olde as doth a garment:
$^{12}$ and as a vesture shalt thou chaunge them and they shalbe chaunged. But thou arte all wayes and thy yeres shall not fayle.
$^{13}$ Vnto which of the angels sayde he at eny tyme? Sit on my ryght honde tyll I make thyne enemyes thy fote stole.
$^{14}$ Are they not all mynistrynge spretes sent to minister for their sakes which shalbe heyres of salvacion?

## Chapter 2

$^1$ Wherfore we ought to geve ye more hede to ye thinges we have herde lest we perysshe.
$^2$ For yf the worde which was spoke by angels was stedfast: so yt every trasgressio and disobediece receaved a iust recopece to rewarde:
$^3$ how shall we escape yf we despyse so great saluacio which at ye fyrst bega to be preached of ye lorde him silfe and afterwarde was cofermed vnto vs warde by the ye hearde it
$^4$ god bearynge witnes therto bothe with sygnes and wonders also and with divers miracles and gyftes of the holy gooste accordynge to his awne will.
$^5$ He hath not vnto the angels put in subieccion the worlde to come where of we speake.
$^6$ But one in a certayne place witnessed sayinge. What is man that thou arte myndfull of him?
$^7$ After thou haddest for a season made him lower then the angels: thou crounedst him with honour and glory and hast set him above the workes of thy hondes.
$^8$ Thou hast put all thynges in subieccion vnder his fete. In that he put all thynges vnder him he left nothynge that is not put vnder him.
$^9$ Neverthelesse we yet se not all thynges subdued but him yt was made lesse the ye angelles: we se that it was Iesus which is crouned with glory and honour for the sofferinge of death: that he by the grace of god shulde tast of deeth for all men.
$^{10}$ For it becam him for whom are all thynges and by whom are all thynges after that he had brought many sonnes vnto glory that he shuld make the lorde of their saluacion parfect thorow sofferynge.
$^{11}$ For he that sanctifieth and they which are sanctified are all of one. For which causes sake he is not ashamde to call the brethren
$^{12}$ sayinge: I will declare thy name vnto my brethren and in the myddes of the congregacio will I prayse the.
$^{13}$ And agayne: I will put my trust in him. And agayne. beholde here am I and the children which god hath geven me.
$^{14}$ For as moche then as the children were parte takers of flesshe and bloud he also him silfe lyke wyse toke parte with them for to put doune thorow deth him that had lordshippe over deeth that is to saye the devyll
$^{15}$ and yt he myght delyver the which thorow feare of deeth were all their lyfetyme in dauger of bondage.
$^{16}$ For he in no place taketh on him the angels: but the seede of Abraham taketh he on him.
$^{17}$ Wherfore in all thynges it became him to be made lyke vnto his brethre that he myght be mercifull and a faythfull hye preste in thynges concernynge god for to pourge the peoples synnes.
$^{18}$ For in that he him silfe suffered and was tempted he is able to sucker them that are tempted.

## Chapter 3

$^1$ Wherfore holy brethren partakers of the celestiall callinge cosyder the embasseatour and hye prest of oure profession Christ Iesus
$^2$ which was faythfull to him that made him even as was Moses in all his housse.
$^3$ And this man was counted worthy of more glory then Moses: In as moche as he which hath prepared the housse hath most honoure in the housse.
$^4$ Every housse is prepared of some man. But he that ordeyned all thinges is god.
$^5$ And Moses verely was faythfull in all his housse as a minister to beare witnes of tho thinges which shuld be spoken afterwarde.
$^6$ But Christ as a sonne hath rule over the housse whose housse are we so that we hold fast the confydence and the reioysynge of that hope vnto the ende.
$^7$ Wherfore as the holy goost sayth: to daye if ye shall heare his voyce
$^8$ harden not youre hertes after the rebellyon in the daye of temptacion in the wildernes
$^9$ where youre fathers tempted me proved me and sawe my workes xl. yeare longe.
$^{10}$ Wherfore I was greved wt ye generacio and sayde. They erre ever in their hertes: they verely have not knowe my wayes
$^{11}$ so that I sware in my wrathe that they shuld not enter into my rest.
$^{12}$ Take hede brethren that therbe in none of you an evyll herte in vnbeleve that he shuld departe from ye lyvynge god:
$^{13}$ but exhorte one another dayly whill is it called to daye lest eny of you wexe harde herted thorow ye deceytfullnesse of sinne
$^{14}$ We are partetakers of Christ yf we kepe sure vnto the ende the fyrst substance
$^{15}$ so longe as it is sayd: to daye yf ye heare his voyce harde not youre hertes as when ye rebelled.
$^{16}$ For some whe they hearde rebelled: howbe it not all yt ca out of Egypt vnder Moses.
$^{17}$ But with who was he despleased .xl. yeares? Was he not displeased with them that synned: whose carkases were overthorwen in the desert?
$^{18}$ To whom sware he that they shuld not enter into his rest: but vnto them that beleved not?
$^{19}$ And we se that they coulde not enter in because of vnbeleve.

## Chapter 4

$^1$ Let vs feare therfore lest eny of vs forsakynge the promes of entrynge into his rest shulde seme to come behinde.
$^2$ For vnto vs was it declared as well as vnto them. But it proffited not them that they hearde the worde because they which hearde it coupled it not with fayth.
$^3$ But we which have beleved do enter into his rest as contrarywyse he sayde to the other: I have sworne in my wrath they shall not enter into my rest. And that spake he verely longe after that the workes were made and the foudacio of ye worlde layde.
$^4$ For he spake in a certayne place of ye seveth daye on this wyse: And god did rest ye seventh daye fro all his workes.
$^5$ And in this place agayne: They shall not come into my rest.
$^6$ Seynge therfore it foloweth that some muste enter therinto and they to who it was fyrst preached entred not therin for vnbeleves sake.
$^7$ Agayne he apoynteth in David a certayne present daye after so longe a tyme sayinge as it is rehearsed: this daye if ye heare his voyce be not harde herted.
$^8$ For if Iosue had geven them rest then wolde he not afterwarde have spoke of another daye.
$^9$ There remayneth therfore yet a rest to ye people of God.
$^{10}$ For he yt is is entred into his rest doth cease from his awne workes as god did from his.
$^{11}$ Let vs study therfore to entre into that rest lest eny man faule after the same ensample in to vnbelefe.
$^{12}$ For the worde of god is quycke and myghty in operacion and sharper then eny two edged swearde: and entreth through even vnto the dividynge asonder of the soule and the sprete and of the ioyntes and the mary: and iudgeth the thoughtes and the intentes of the herte:
$^{13}$ nether is there eny creature invisible in the sight of it. For all thynges are naked and bare vnto the eyes of him of who we speake.
$^{14}$ Seynge then that we have a great hye prest whych is entred into heven (I meane Iesus the sonne of God) let vs holde oure profession.
$^{15}$ For we have not an hye prest which can not have compassion on oure infirmities: but was in all poyntes tempted lyke as we are: but yet with out synne.
$^{16}$ Let vs therfore goo boldely vnto the seate of grace that we maye receave mercy and fynde grace to helpe in tyme of nede.

## Chapter 5

$^1$ For every hye prest that is taken from amoge men is ordeyned for men in thynges pertaynynge to god: to offer gyftes and sacryfyses for synne:
$^2$ which can have compassion on the ignoraunt and on them that are out of the waye because that he him silfe also is compased with infirmitie:
$^3$ For the which infirmities sake he is bounde to offer for synnes as well for hys awne parte as for the peoples.
$^4$ And no man taketh honour vnto him silfe but he that is called of God as was Aaron.
$^5$ Even so lykewise Christ glorified not him silfe to be made the hye prest: but he that sayde vnto him: thou arte my sonne this daye begat I the glorified him.
$^6$ As he also in another place speaketh: Thou arte a prest for ever after the order of Melchisedech.
$^7$ Which in the dayes of his flesshe did offer vp prayers and sup plicacions with stronge cryinge and teares vnto him that was able to save him from deeth: and was also hearde because of his godlines.
$^8$ And though he were Goddes sonne yet learned he obediece by tho thynges which he suffered
$^9$ and was made parfaite and the cause of eternall saluacion vnto all them that obey him:
$^{10}$ and is called of God an hye prest after the order of Melchisedech.
$^{11}$ Wherof we have many thynges to saye which are harde to be vttered: because ye are dull of hearinge.
$^{12}$ For when as cocerninge ye tyme ye ought to be teachers yet have ye nede agayne that we teache you the fyrst principles of the worde of god: and are become soche as have nede of mylke and not of stronge meate:
$^{13}$ For every man that is feed with mylke is inexperte in the worde of rightewesnes. For he is but a babe.
$^{14}$ But stronge meate belongeth to them that are parfecte which thorow custome have their wittes exercised to iudge both good and evyll also.

## Chapter 6

$^1$ Wherfore let vs leave ye doctryne pertayninge to the beginninge of a Christen man and let vs go vnto perfeccio and now no more laye the foundacio of repentaunce from deed workes and of fayth towarde God
$^2$ of baptyme of doctryne and of layinge on of hondes and of resurreccion from deeth and of eternall iudgemet.
$^3$ And so will we do yf God permitte.
$^4$ For it is not possible yt they which were once lyghted and have tasted of the hevenly gyft and were become partetakers of the holy goost
$^5$ and have tasted of the good worde of God and of the power of the worlde to come:
$^6$ yf they faule shuld be renued agayne vnto repentaunce: for as moche as they have (as concerninge them selves) crucified the sonne of God a fresshe makynge a mocke of him.
$^7$ For that erth which drinketh in the rayne wich cometh ofte vpon it and bringeth forth erbes mete for them that dresse it receaveth blessynge of god.
$^8$ But that grounde which beareth thornes and bryars is reproved and is nye vnto cursynge: whose ende is to be burned.
$^9$ Neverthelesse deare frendes we trust to se better of you and thynges which accompany saluacion though we thus speake.
$^{10}$ For god is not vnrighteous that he shuld forget youre worke and laboure that procedeth of love which love shewed in his name which have ministred vnto the saynctes and yet minister
$^{11}$ Yee and we desyre that every one of you shew the same diligence to the stablysshynge of hope even vnto the ende:
$^{12}$ that ye faynt not but folowe them which thorow fayth and pacience inheret the promyses.
$^{13}$ For when god made promes to Abraham because he had no greater thinge to sweare by he sware by him silfe
$^{14}$ sayinge: Surely I will blesse the and multiply the in dede.
$^{15}$ And so after that he had taryed a longe tyme he enioyed the promes.
$^{16}$ Men verely sweare by him that is greater then them selves and an othe to confyrme the thynge ys amonge them an ende of all stryfe.
$^{17}$ So god willynge very aboundanly to shewe vnto the heyres of promes the stablenes of his counsayle he added an othe
$^{18}$ that by two immutable thinges (in which it was vnpossible that god shuld lye) we myght have parfect consolacion which have fled for to holde fast the hope that is set before vs
$^{19}$ which hope we have as an ancre of the soule both sure and stedfast. Which hope also entreth in into tho thynges which are with in the vayle
$^{20}$ whither ye fore runner is for vs entred in I mea Iesus that is made an hye prest for ever after the order of Melchisedech.

## Chapter 7

$^1$ This Melchisedech kynge of Salem (which beinge prest of ye most hye god met Abraham as he returned agayne from the slaughter of the kynges and blessed him:
$^2$ to whom also Abraham gave tythes of all thynges) fyrst is by interpretacion kynge of rightewesnes: after yt he is kynge of Sale yt is to saye kynge of peace
$^3$ with out father wt out mother with out kynne and hath nether begynnynge of his tyme nether yet ende of his lyfe: but is lykened vnto the sonne of god and cotinueth a preste for ever.
$^4$ Consyder what a man this was vnto who the patriarke Abraham gave tythes of the spoyles.
$^5$ And verely those children of levy which receave the office of the prestes have a commaundement to take a cordyng to the lawe tythes of the people that is to saye of their brethren yee though they spronge out of the loynes of Abraham.
$^6$ But he whose kynred is not counted amonge them receaved tythes of Abraham and blessed him that had the promyses.
$^7$ And no man denyeth but that which is lesse receaveth blessinge of yt which is greater.
$^8$ And here men that dye receave tythes. But there he receaveth tythes of whom it is witnessed that he liveth.
$^9$ And to saye the trueth Levy him silfe also which receaveth tythes payed tythes in Abraham.
$^{10}$ For he was yet in the loynes of his father Abraham when Melchisech met him.
$^{11}$ Yf now therfore perfeccion came by the presthod of the levites (for vnder that presthod the people recaved the lawe) what neded it furthermore that an other prest shuld ryse after the order of Melchisedech and not after the order of Aaron?
$^{12}$ Now no dout yf the presthod be translated then of necessitie must the lawe be translated also.
$^{13}$ For he of whom these thynges are spoken pertayneth vnto another trybe of which never man served at the aultre.
$^{14}$ For it is evidet that oure lorde spronge of the trybe of Iuda of which trybe spake Moses nothynge concernynge presthod.
$^{15}$ And it is yet a more evydent thinge yf after the similitude of Melchisedech ther aryse a nother prest
$^{16}$ which is not made after the lawe of the carnall commaundmet: but after the power of the endlesse lyfe
$^{17}$ (For he testifieth: Thou arte a prest forever after the order of Melchysedech)
$^{18}$ Then the commaundmet that went a fore is disanulled because of hir weaknes and vnproffitablenes.
$^{19}$ For the lawe made nothynge parfecte: but was an introduccion of a better hope by which hope we drawe nye vnto god.
$^{20}$ And for this cause it is a better hope that it was not promysed with out an othe.
$^{21}$ Those prestes were made wt out an oth: but this prest with an oth by him that saide vnto him The lorde sware and will not repent: Thou arte a prest for ever after the order of Melchisedech.
$^{22}$ And for that cause was Iesus a stablyssher of a better testament.
$^{23}$ And amonge them many were made prestes because they were not suffred to endure by the reason of deeth.
$^{24}$ But this man because he endureth ever hath an everlastinge presthod.
$^{25}$ Wherfore he is able also ever to save them that come vnto god by him seynge he ever lyveth to make intercession for vs.
$^{26}$ Soche an hye prest it became vs to have which is wholy harmlesse vndefyled separat from synners and made hyar then heven.
$^{27}$ Which nedeth not dayly (as yonder hie prestes) to offer vp sacrifice fyrst for his awne synnes and then for the peoples synnes. For that did he at once for all when he offered vp him silfe.
$^{28}$ For the lawe maketh men prestes which have infirmitie: but the worde of the othe that came fence ye lawe maketh the sonne prest which is parfecte for ever more.

## Chapter 8

$^1$ Of the thynges which we have spoke this is the pyth: that we have soche an hye preste that is sitten on ye right honde of the seate of maieste in heven
$^2$ and is a minister of holy thynges and of the very tabernacle which God pyght and not ma.
$^3$ For every hye prest is ordeyned to offer gyftes and sacryfises wherfore it is of necessitie that this man have somewhat also to offer.
$^4$ For he were not a preste yf he were on ye erth where are prestes that acordynge to ye lawe
$^5$ offer giftes which prestes serve vnto ye ensample and shadowe of hevenly thynges: even as the answer of God was geven vnto Moses when he was about to fynnishe the tabernacle: Take hede (sayde he) that thou make all thynges accordynge to the patrone shewed to the in the mount.
$^6$ Now hath he obtayned a more excellent office in as moche as he is the mediator of a better testament which was made for better promyses.
$^7$ For yf that fyrst testament had bene fautelesse: then shuld no place have bene sought for the seconde.
$^8$ For in rebukynge the he sayth: Beholde the dayes will come (sayth the lorde) and I will fynnyshe apon the housse of Israhel and apon the housse of Iuda
$^9$ a newe testament: not lyke the testament that I made with their fathers at that tyme whe I toke them by the hondes to lede them oute of the londe of Egipte for they continued not in my testament and I regarded them not sayth the lorde.
$^{10}$ For this is the testament that I will make with the housse of Israhell: After those dayes sayth the lorde: I will put my lawes in their myndes and in their hertes I will wryte the and I wilbe their God and they shalbe my people.
$^{11}$ And they shall not teache every man his neghboure and every man his brother sayinge: knowe the lorde: For they shall knowe me from the lest to the moste of them:
$^{12}$ For I wilbe mercifull over their vnrightwesnes and on their synnes and on their iniquiries.
$^{13}$ In yt he sayth a new testament he hath abrogat the olde. Now that which is disanulled and wexed olde is redy to vannysshe awaye.

## Chapter 9

$^1$ That fyrst tabernacle verely had ordinaunces and servynges of god and wordly holynes.
$^2$ For there was a fore tabernacle made wherin was the candlesticke and the table and the shewe breed which is called wholy.
$^3$ But with in the secode vayle was ther a tabernacle which is called holiest of all
$^4$ which had the golden senser and the arcke of the testamet overlayde round about with golde wherin was the golden pot with manna and Aarons rodde that spronge and the tables of the testament.
$^5$ Over the arcke were the cherubis of glory shadowynge the seate of grace. Of which thynges we wyll not now speake perticularly.
$^6$ When these thynges were thus ordeyned the prestes went all wayes into the fyrst tabernacle and executed the service of god.
$^7$ But into the seconde went the hye prest alone once every yeare: and not with out bloud which he offered for him silfe and for the ignoraunce of ye people.
$^8$ Wherwith ye holy goost this signifyeng yt the waye of holy thynges was not yet opened whill as yet ye fyrst tabernacle was stondynge.
$^9$ Which was a similitude for the tyme then present and in which were offered gyftes and sacrifises that coulde not make them that minister parfecte as pertaynynge to the conscience
$^{10}$ with only meates and drinkes and divers wesshynges and iustifyinges of the flesshe which were ordeyned vntyll the tyme of reformacion.
$^{11}$ But Christ beynge an hye prest of good thynges to come came by a greater and a moare parfecte tabernacle not made with hondes: that is to saye not of this maner bildynge
$^{12}$ nether by the bloud of gotes and calves: but by his awne bloud we entred once for all into the holy place and founde eternall redemcion.
$^{13}$ For yf the bloud of oxen and of Gotes and the asshes of an heyfer whe it was sprynckled puryfied the vnclene as touchynge the purifiynge of the flesshe:
$^{14}$ How moche more shall the bloud of Christ (which thorow the eternall sprete offered him silfe with out spot to God) pourdge youre consciences from deed workes for to serve the livynge god?
$^{15}$ And for this cause is he the mediator of ye newe testament that thorow deeth which chaunsed for the redempcion of those transgressions that were in ye fyrst testamet) they which were called myght receave the promes of eternall inheritaunce.
$^{16}$ For whersoever is a testament there must also be the deeth of him that maketh the testament.
$^{17}$ For the testament taketh auctoritie when men are deed: For it is of no value as longe as he that made it is alive.
$^{18}$ For which cause also nether that fyrst testament was ordeyned with out bloud.
$^{19}$ For when all the commaundementes were redde of Moses vnto all the people he toke ye bloud of calves and of Gotes with water and purple woll and ysope and sprynkled both the boke and all the people
$^{20}$ sayinge: this is the bloud of the testament which god hath apoynted vnto you.
$^{21}$ Morover he sprenkled the tabernacle with bloud also and all the ministrynge vessels.
$^{22}$ And almost all thynges are bye the lawe pourged with bloud and with out effusion of bloud is no remission.
$^{23}$ It is then nede that the similitudes of hevenly thynges be purified with soche thynges: but the hevenly thynges them selves are purified with better sacrifises then are those.
$^{24}$ For Christ is not entred into the holy places that are made with hondes which are but similitudes of true thynges: but is entred into very heven for to appere now in the syght of God for vs:
$^{25}$ not to offer him silfe often as the hye prest entreth in to ye holy place every yeare with straunge bloud
$^{26}$ for then must he have often suffered sence the worlde bega. But now in the ende of the worlde hath he appered once to put synne to flyght by the offerynge vp of him silfe.
$^{27}$ And as it is apoynted vnto men that they shall once dye and then commeth the iudegement even
$^{28}$ so Christ was once offered to take awaye the synnes of many and vnto them that loke for him shall he appeare agayne without synne vnto saluacion.

## Chapter 10

$^1$ For the lawe which hath but the shadowe of good thynges to come and not the thynges in their awne fassion can never with ye sacryfises which they offer yere by yere continually make the comers thervnto parfayte.
$^2$ For wolde not then those sacrifises have ceased to have bene offered because that the offerers once pourged shuld have had no moare conscieces of sinnes.
$^3$ Neverthelesse in those sacrifises is ther mencion made of synnes every yeare.
$^4$ For it is vnpossible that the bloud of oxen and of gotes shuld take awaye synnes.
$^5$ Wherfore when he commeth into the worlde he sayth: Sacrifice and offeringe thou woldest not have: but a bodie hast thou ordeyned me.
$^6$ In sacrifices and synne offerynges thou hast no lust.
$^7$ Then I sayde: Lo I come in the chefest of the boke it is written of me that I shuld doo thy will o god.
$^8$ Above when he had sayed sacrifice and offerynge and burnt sacrifices and synne offerynges thou woldest not have nether hast alowed (which yet are offered by the lawe)
$^9$ and then sayde: Lo I come to do thy will o god: he taketh awaye the fyrst to stablisshe the latter.
$^{10}$ By the which will we are sanctified by the offeringe of the body of Iesu Christe once for all.
$^{11}$ And every prest is redy dayly ministrynge and ofte tymes offereth one maner of offerynge which can never take awaye synnes.
$^{12}$ But this man after he had offered one sacrifyce for synnes sat him doune for ever on the right honde of god
$^{13}$ and from hence forth tarieth till his foes be made his fotestole.
$^{14}$ For with one offerynge hath he made parfecte for ever them yt are sanctified.
$^{15}$ And ye holy goost also beareth vs recorde of this even when he tolde before:
$^{16}$ This is the testament that I will make vnto them after those dayes sayth the lorde. I will put my lawes in their hertes and in their mynde I will write them
$^{17}$ and their synnes and iniquyties will I remember no moare.
$^{18}$ And where remission of these thinges is there is no moare offerynge for synne.
$^{19}$ Seynge brethren that by the meanes of the bloud of Iesu we maye be bolde to enter into that holy place
$^{20}$ by the newe and livynge waye which he hath prepared for vs through the vayle that is to saye by his flesshe.
$^{21}$ And seynge also that we have an hye prest which is ruler over ye housse of god
$^{22}$ let vs drawe nye with a true herte in a full fayth sprynckeled in oure hertes from an evyll conscience and wesshed in oure bodies with pure water
$^{23}$ and let vs kepe the profession of oure hope with oute waveringe (for he is faythfull that promysed)
$^{24}$ and let vs consyder one another to provoke vnto love and to good workes:
$^{25}$ and let vs not forsake the felishippe that we have amoge oure selves as the maner of some is: but let vs exhorte one another and that so moche the more because ye se that the daye draweth nye.
$^{26}$ For yf we synne willyngly after that we have receaved the knowledge of the trueth there remayneth no more sacrifice for synnes
$^{27}$ but a fearfull lokynge for iudgement and violent fyre which shall devoure the adversaries
$^{28}$ He that despiseth Moses lawe dyeth with out mercy vnder two or thre witnesses.
$^{29}$ Of how moche sorer punyshment suppose ye shall he be counted worthy which treadeth vnderfote the sonne of god: and counteth the bloude of the testament as an vnholy thynge wherwith he was sanctified and doth dishonoure to the sprete of grace.
$^{30}$ For we knowe him that hath sayde vengeaunce belongeth vnto me I will recompence sayth the lorde. And agayne: the lorde shall iudge his people.
$^{31}$ It is a fearfull thynge to faule into the hondes of the livynge God.
$^{32}$ Call to remebraunce the dayes that are passed in the which after ye had receaved light ye endured a greate fyght in adversities
$^{33}$ partly whill all men wondred and gased at you for the shame and trioulacion that was done vnto you and partly whill ye became companyons of the which so passed their tyme.
$^{34}$ For ye suffered also with my bondes and toke a worth the spoylynge of youre goodes and that with gladnes knowynge in youre selves how that ye had in heven a better and an endurynge substaunce
$^{35}$ Cast not awaye therfore youre confidence which hath great rewarde to recopence.
$^{36}$ For ye have nede of paciece that after ye have done ye will of god ye myght receave the promes.
$^{37}$ For yet a very lytell whyle and he that shall come will come and will not tary.
$^{38}$ But the iust shall live by faith. And yf he withdrawe him silfe my soule shall have no pleasure in him.
$^{39}$ We are not whiche withdrawe oure selves vnto dampnacio but partayne to fayth to the wynnynge of the soule.

## Chapter 11

$^1$ Fayth is a sure confidence of thynges which are hoped for and a certayntie of thynges which are not sene.
$^2$ By it ye elders were well reported of.
$^3$ Thorow fayth we vnderstonde that the worlde was ordeyned by the worde of god: and that thynges which are sene were made of thynges which are not sene.
$^4$ By fayth Abell offered vnto god a more plenteous sacrifice then Cayn: by which he obteyned witnes that he was righteous god testifyinge of his gyftes: by which also he beynge deed yet speaketh.
$^5$ By fayth was Enoch traslated yt he shuld not se deeth: nether was he founde: for God had taken him awaye. Before he was taken awaye he was reported of that he had pleased God:
$^6$ but with out fayth it is vnpossible to please him. For he that commeth to God must beleve that God is and that he is a rewarder of them that seke him.
$^7$ By fayth Noe honored God after that he was warned of thinges which were not sene and prepared the arcke to the savinge of his houssholde thorowe the which arcke he condempned the worlde and became heyre of the rightewesnes which commeth by fayth.
$^8$ By fayth Abraha whe he was called obeyed to goo out into a place which he shuld afterwarde receave to inheritaunce and he wet out not knowynge whether he shuld goo.
$^9$ By fayth he removed into the londe yt was promysed him as into a straunge countre and dwelt in tabernacles: and so dyd Isaac and Iacob heyres with him of the same promes.
$^{10}$ For he loked for a citie havinge a foundacio whose bylder and maker is God.
$^{11}$ Thorow fayth Sara also receaved stregth to be with chylde and was delivered of a chylde when she was past age because she iudged him faythfull which had promysed.
$^{12}$ And therfore spronge therof one (and of one which was as good as deed) so many in multitude as the starres of ye skye and as the sond of the see shore which is innumerable.
$^{13}$ And they all dyed in fayth and receaved not the promyses: but sawe them a farre of and beleved them and saluted them: and confessed that they were straungers and pilgrems on the erthe.
$^{14}$ They that saye soche thinges declare that they seke a coutre.
$^{15}$ Also yf they had bene myndfull of that countre from whence they came oute they had leasure to have returned agayne.
$^{16}$ But now they desyre a better that is to saye a hevenlye. Wherfore God is not ashamed of them even to be called their God: for he hath prepared for them a citie.
$^{17}$ In fayth Abraham offered vp Isaac whe he was tempted and he offered him beinge his only begotten sonne which had receaved the promyses
$^{18}$ of who it was sayde in Isaac shall thy seed be called:
$^{19}$ for he cosidered that God was able to rayse vp agayne fro deeth. Wherfore receaved he him for an ensample.
$^{20}$ In fayth Isaac blessed Iacob and Esau concerninge thinges to come.
$^{21}$ By fayth Iacob when he was a dyinge blessed both the sonnes of Ioseph and bowed him selfe towarde the toppe of his cepter.
$^{22}$ By fayth Ioseph when he dyed remebred the departinge of the chyldren of Israel and gave commaundement of his bones.
$^{23}$ By fayth Moses when he was borne was hid thre monethes of his father and mother be cause they sawe he was a proper chylde: nether feared they the kynges commaundemet.
$^{24}$ By fayth Moses when he was great refused to be called ye sonne of Pharaos doughter
$^{25}$ and chose rather to suffre adversitie wt the people of God then to enioye the pleasurs of synne for a ceason
$^{26}$ and estemed the rebuke of Christ greater ryches then the treasure of Egypt. For he had a respect vnto ye rewarde.
$^{27}$ By fayth he forsoke Egypt and feared not the fearcenes of the kynge. For he endured even as he had sene him which is invisible.
$^{28}$ Thorow fayth he ordeyned the ester lambe and the effusion of bloud lest he that destroyed the fyrst borne shuld touche them.
$^{29}$ By fayth they passed thorow the reed see as by drye londe which when the Egypcians had assayed to do they were drouned.
$^{30}$ By fayth the walles of Ierico fell doune after they were copased about seven dayes.
$^{31}$ By fayth ye harlot Raab perisshed not with the vnbelevers whe she had receaved the spyes to lodgynge peaseably.
$^{32}$ And what shall I more saye ye tyme wold be to short for me to tell of Gedeo of Barach and of Samson and of Iephthae: also of David and Samuel and of the Prophetes:
$^{33}$ which thorowe fayth subdued kyngdomes wrought righteousnes obteyned the promyses stopped the mouthes of lyons
$^{34}$ queched the violence of fyre escaped the edge of the swearde of weake were made stroge waxed valient in fight turned to flyght the armyes of the alientes.
$^{35}$ And the wemen receaved their deed raysed to lyfe agayne. Other were racked and wolde not be delyvered that they myght receave a better resurreccion.
$^{36}$ Other tasted of mockynges and scourginginges morover of bondes and presonmet:
$^{37}$ were stoned were hewen a sunder were tepted were slayne with sweardes walked vppe and doune in shepes skynnes in gotes skynnes in nede tribulacio and vexacio
$^{38}$ which ye worlde was not worthy of: they wadred in wildernes in moutaynes in dennes and caves of the erth.
$^{39}$ And these all thorow fayth obtayned good reporte and receaved not the promes God provydinge a better thinge for vs that they with out vs shuld not be made parfecte.

## Chapter 12

$^1$ Wherfore let vs also (seynge that we are copased with so great a multitude of witnesses) laye awaye all that presseth doune and the synne that hageth on and let vs rune with paciece vnto the battayle yt is set before vs
$^2$ lokynge vnto Iesus the auctor and fynnyssher of oure fayth which for the ioye that was set before him abode the crosse and despysed the shame and is set doune on the right honde of ye trone of God.
$^3$ Consider therfore how that he endured suche speakinge agaynst him of synners lest ye shuld be weried and faynte in youre myndes.
$^4$ For ye have not yet resisted vnto bloud sheddinge stryvinge agaynst synne.
$^5$ And ye have forgotten the consolacion which speaketh vnto you as vnto chyldren: My sonne despyse not the chastenynge of the Lorde nether faynt when thou arte rebuked of him:
$^6$ For whom the Lorde loveth him he chasteneth: yee and he scourgeth every sonne that he receaveth.
$^7$ Yf ye endure chastninge God offereth him selfe vnto you as vnto sonnes. What sonne is that whom the father chasteneth not?
$^8$ If ye be not vnder correccio (where of all are part takers) then are ye bastardes and not sonnes.
$^9$ Moreover seynge we had fathers of oure flesshe which corrected vs and we gave them reverence: shuld we not moche rather be in subieccion vnto the father of spretuall gyftes that we myght live?
$^{10}$ And they verely for a feaue dayes nurtred vs after their awne pleasure: but he learneth vs vnto that which is proffitable that we myght receave of his holines.
$^{11}$ No manner chastisynge for the present tyme semeth to be ioyeous but greveous: neverthelesse afterwarde it bryngeth the quyet frute of rightewesnes vnto them which are therin exercysed.
$^{12}$ Stretch forthe therfore agayne the hondes which were let doune and the weake knees
$^{13}$ and se that ye have strayght steppes vnto youre fete lest eny haltinge turne out of ye waye: yee let it rather be healed.
$^{14}$ Embrace peace with all men and holynes: with out the which no man shall se the Lorde.
$^{15}$ And looke to that no man be destitue of the grace of God and that no rote of bitternes springe vp and trouble and therby many be defiled:
$^{16}$ and that there be no fornicator or vnclene person as Esau which for one breakfast solde his birthright.
$^{17}$ Ye knowe how that afterwarde when he wolde have inherited the blessinge he was put by and he foude no meanes to come therby agayne: no though he desyred it with teares.
$^{18}$ For ye are not come vnto the mounte that can be touched and vnto burninge fyre nor yet to myst and darcknes and tempest of wedder
$^{19}$ nether vnto the sounde of a trope and the voyce of wordes: which voyce they that hearde it wisshed awaye that the comunicacion shuld not be spoken to them.
$^{20}$ For they were not able to abyde that which was spoken. If a beast had touched the mountayne it must have bene stoned or thrust thorowe with a darte:
$^{21}$ eve so terreble was ye sight which appered. Moses sayde I feare and quake.
$^{22}$ But ye are come vnto the moute Sion and to the citie of the livinge god the celestiall Ierusalem: and to an innumerable sight of angels
$^{23}$ and vnto the congregacion of ye fyrst borne sonnes which are writte in heven and to God the iudge of all and to the spretes of iust and parfecte men
$^{24}$ and to Iesus the mediator of the newe testament and to the spryncklynge of bloud that speaketh better then the bloud of Abell.
$^{25}$ Se that ye despise not him yt speaketh. For yf they escaped not which refused him that spake on erth: moche more shall we not escape yf we turne awaye fro him yt speaketh fro heve:
$^{26}$ whose voyce the shouke the erth and now declareth sayinge: yet once more will I shake not the erth only but also heven.
$^{27}$ No dout yt same that he sayth yet once more signifieth the removinge a waye of those thinges which are shaken as of thinges which have ended their course: that the thynges which are not shaken maye remayne.
$^{28}$ Wherfore if we receave a kyngdom which is not moved we have grace wherby we maye serve god and please him with reverence and godly feare.
$^{29}$ For oure god is a consumynge fyre.

## Chapter 13

$^1$ Let brotherly love continue.
$^2$ Be not forgetfull to lodge straungers. For therby have dyvers receaved angels into their houses vnwares.
$^3$ Remember them that are in bondes even as though ye were bounde with them. Be myndfull of them which are in adversitie as ye which are yet in youre bodies.
$^4$ Let wedlocke be had in pryce in all poyntes and let the chamber be vndefiled: for whore kepers and advoutrars god will iudge.
$^5$ Let youre conversacion be with out coveteousnes and be contet with that ye have all redy. For he verely sayd: I will not fayle the nether forsake the:
$^6$ that we maye boldly saye: the lorde is my helper and I will not feare what man doeth vnto me.
$^7$ Remember them which have the oversight of you which have declared vnto you the worde of god. The ende of whose conversacion se that ye looke vpon and folowe their fayth.
$^8$ Iesus Christ yesterdaye and to daye and the same continueth for ever.
$^9$ Be not caryed aboute with divers and straunge learnynge. For it is a good thynge that the herte be stablisshed with grace and not with meates which have not proffeted them that have had their pastyme in them.
$^{10}$ We have an altre wherof they maye not eate which serve in the tabernacle.
$^{11}$ For ye bodies of those beastes whose bloud is brought into the holy place by the hie prest to pourge sinne are burnt with out the tentes.
$^{12}$ Therfore Iesus to sanctifye the people with his awne bloud suffered with out the gate.
$^{13}$ Let vs goo forth therfore out of the tentes and suffer rebuke with him.
$^{14}$ For here have we no continuynge citie: but we seke one to come.
$^{15}$ For by him offer we the sacrifice of laude allwayes to god: that is to saye the frute of those lyppes which confesse his name.
$^{16}$ To do good and to distribute forget not for with suche sacrifises god is pleased.
$^{17}$ Obeye the that have the oversight of you and submit youre selves to them for they watch for youre soules even as they that must geve a comptes: that they maye do it with ioye and not with grefe. For that is an vnproffitable thynge for you.
$^{18}$ Praye for vs. We have confidence because we have a good conscience in all thynges and desyre to live honestly.
$^{19}$ I desire you therfore somwhat the moare aboundantly that ye so do that I maye be restored to you quyckly.
$^{20}$ The god of peace that brought agayne fro deth oure lorde Iesus the gret shepperde of the shepe thorowe the bloud of the everlastynge testamet
$^{21}$ make you parfect in all good workes to do his will workynge in you yt which is pleasaut in his syght thorow Iesus christ To whom be prayse for ever whill the worlde endureth Amen.
$^{22}$ I beseche you brethren suffre the wordes of exhortacio: For we have written vnto you in feawe wordes:
$^{23}$ knowe the brother Timothe whom we have sent fro vs with whom (yf he come shortly) I will se you.
$^{24}$ Salute the that have the oversight of you and all the saynctes. They of Italy salute you.
$^{25}$ Grace be with you all. Amen.