The Bible (Old and New Testaments)

Neverthelesse without thy mynde wolde I doo nothinge that that good which springeth of the shuld not be as it were of necessitie but willingly.

Haply he therfore departed for a season that thou shuldest receave him for ever

not nowe as a servaut: but above a servaunt I meane a brother beloved specially to me: but how moche more vnto the both in the flesshe and also in the Lorde?

Yf thou count me a felowe receave him as my selfe.

Yf he have hurt the or oweth the ought that laye to my charge.

I Paul have written it with myne awne hode. I will recompence it. So that I do not saye to the howe that thou owest vnto me even thyne awne silfe.

Even so brother let me enioye the in the Lorde. Comforte my bowels in the Lorde.

Trustinge in thyne obediece I wrote vnto the knowynge that thou wilt do more then I saye for.

Moreover prepare me lodgynge: for I trust thorow the helpe of youre prayers I shalbe geven vnto you.

Ther salute ye Epaphras my felowe presoner in Christ Iesu

Marcus Aristarchus Demas Lucas my helpers.

The grace of oure Lorde Iesu Christ be with youre spretes. Amen. ‘Sent from Rome by Onesimus a servaunt.’

God in tyme past diversly and many wayes spake vnto the fathers by Prophetes:

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.

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

and is more excellent then the angels in as moche as he hath by inheritaunce obteyned an excellenter name then have they.

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.

And agayne when he bringeth in the fyrst begotten sonne in to the worlde he sayth: And all the angels of God shall worshippe him.

And of the angels he sayth: He maketh his angels spretes and his ministres flammes of fyre.

But vnto the sonne he sayth: God thy seate shalbe forever and ever. The cepter of thy kyngdome is a right cepter.

Thou hast loved rightewesnes and hated iniquyte. Wherfore God which is thy God hath anoynted the with the oyle of gladnes above thy felowes.

And thou Lorde in the begynninge hast layde the foundacion of the erth. And the heves are the workes of thy hondes.

They shall perisshe but thou shalt endure. They all shall wexe olde as doth a garment:

and as a vesture shalt thou chaunge them and they shalbe chaunged. But thou arte all wayes and thy yeres shall not fayle.

Vnto which of the angels sayde he at eny tyme? Sit on my ryght honde tyll I make thyne enemyes thy fote stole.

Are they not all mynistrynge spretes sent to minister for their sakes which shalbe heyres of salvacion?

Wherfore we ought to geve the more hede to the thinges we have herde lest we perysshe.

For yf the worde which was spoke by angels was stedfast: so that every trasgression and disobediece receaved a iust recompence to rewarde:

how shall we escape yf we despyse so great saluacion which at ye fyrst began to be preached of the lorde him silfe and afterwarde was confermed vnto vs warde by the ye hearde it

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.

He hath not vnto the angels put in subieccion the worlde to come where of we speake.

But one in a certayne place witnessed sayinge. What is man that thou arte myndfull of him?

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.

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.

Neverthelesse we yet se not all thynges subdued but him that was made lesse the the 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.

For it became 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.

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

sayinge: I will declare thy name vnto my brethren and in the myddes of the congregacion will I prayse the.

And agayne: I will put my trust in him. And agayne. beholde here am I and the children which god hath geven me.

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

and that he myght delyver the which thorow feare of deeth were all their lyfetyme in dauger of bondage.

For he in no place taketh on him the angels: but the seede of Abraham taketh he on him.

Wherfore in all thynges it became him to be made lyke vnto his brethren that he myght be mercifull and a faythfull hye preste in thynges concernynge god for to pourge the peoples synnes.

For in that he him silfe suffered and was tempted he is able to sucker them that are tempted.

Wherfore holy brethren partakers of the celestiall callinge consyder the embasseatour and hye prest of oure profession Christ Iesus

which was faythfull to him that made him even as was Moses in all his housse.

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.

Every housse is prepared of some man. But he that ordeyned all thinges is god.

And Moses verely was faythfull in all his housse as a minister to beare witnes of tho thinges which shuld be spoken afterwarde.

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.

Wherfore as the holy goost sayth: to daye if ye shall heare his voyce

harden not youre hertes after the rebellyon in the daye of temptacion in the wildernes

where youre fathers tempted me proved me and sawe my workes xl. yeare longe.

Wherfore I was greved with the generacion and sayde. They erre ever in their hertes: they verely have not knowe my wayes

so that I sware in my wrathe that they shuld not enter into my rest.

Take hede brethren that therbe in none of you an evyll herte in vnbeleve that he shuld departe from the lyvynge god:

but exhorte one another dayly whill is it called to daye lest eny of you wexe harde herted thorow the deceytfullnesse of sinne.

We are partetakers of Christ yf we kepe sure vnto the ende the fyrst substance

so longe as it is sayd: to daye yf ye heare his voyce harde not youre hertes as when ye rebelled.

For some when they hearde rebelled: howbe it not all that came out of Egypt vnder Moses.

But with who was he despleased .xl. yeares? Was he not displeased with them that synned: whose carkases were overthorwen in the desert?

To whom sware he that they shuld not enter into his rest: but vnto them that beleved not?

And we se that they coulde not enter in because of vnbeleve.

Let vs feare therfore lest eny of vs forsakynge the promes of entrynge into his rest shulde seme to come behinde.

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.

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 foundacion of the worlde layde.

For he spake in a certayne place of the seventh daye on this wyse: And god did rest the seventh daye from all his workes.

And in this place agayne: They shall not come into my rest.

Seynge therfore it foloweth that some muste enter therinto and they to who it was fyrst preached entred not therin for vnbeleves sake.

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.

For if Iosue had geven them rest then wolde he not afterwarde have spoke of another daye.

There remayneth therfore yet a rest to the people of God.

For he that is is entred into his rest doth cease from his awne workes as god did from his.

Let vs study therfore to entre into that rest lest eny man faule after the same ensample in to vnbelefe.

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:

nether is there eny creature invisible in the sight of it. For all thynges are naked and bare vnto the eyes of him of whom we speake.

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.

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.

Let vs therfore goo boldely vnto the seate of grace that we maye receave mercy and fynde grace to helpe in tyme of nede.

For every hye prest that is taken from amonge men is ordeyned for men in thynges pertaynynge to god: to offer gyftes and sacryfyses for synne:

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:

For the which infirmities sake he is bounde to offer for synnes as well for hys awne parte as for the peoples.

And no man taketh honour vnto him silfe but he that is called of God as was Aaron.

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.

As he also in another place speaketh: Thou arte a prest for ever after the order of Melchisedech.

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.

And though he were Goddes sonne yet learned he obediece by tho thynges which he suffered

and was made parfaite and the cause of eternall saluacion vnto all them that obey him:

and is called of God an hye prest after the order of Melchisedech.

Wherof we have many thynges to saye which are harde to be vttered: because ye are dull of hearinge.

For when as concerninge the 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:

For every man that is feed with mylke is inexperte in the worde of rightewesnes. For he is but a babe.

But stronge meate belongeth to them that are parfecte which thorow custome have their wittes exercised to iudge both good and evyll also.

Wherfore let vs leave the doctryne pertayninge to the beginninge of a Christen man and let vs go vnto perfeccion and now no more laye the foundacion of repentaunce from deed workes and of fayth towarde God

of baptyme of doctryne and of layinge on of hondes and of resurreccion from deeth and of eternall iudgement.

And so will we do yf God permitte.

For it is not possible that they which were once lyghted and have tasted of the hevenly gyft and were become partetakers of the holy goost

and have tasted of the good worde of God and of the power of the worlde to come:

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.

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.