The first New Testament printed in English

by Unknown

Wherefore let us leave the doctrine pertaining to the beginning of a Christian man, and let us go unto perfection, and now no more lay the foundation of repentance from dead works, and of faith toward God, of baptism, of doctrine, and of laying on of hands, and of resurrection from death, and of eternal judgement. And so will we do, if God permit. For it is not possible that they, which were once lighted, and have tasted of the heavenly gift, and were become parttakers of the holy ghost, and have tasted of the good word of God, and of the power of the world to come: if they fall, should be renewed again unto repentance: For as much as they have (as concerning them selves) crucified the son of God afresh, making a mock of him.

For that earth which drinketh in the rain which cometh often upon it, and bringeth forth herbs meet for them that dress it, receiveth blessing of God: but that ground, which beareth thorns and briars, is reproved, and is nigh unto cursing: whose end is to be burned. Nevertheless dear friends, we trust to see better of you, and things which accompany health, though we thus speak. For God is not unrighteous that he should forget your work, and labour that proceedeth of love, which love shewed in his name, which have ministered unto the saints, and yet minister. Yee, and we desire that every one of you shew the same diligence, to the increase of the faith, even unto the end: that ye faint not, but counterfeit them, which thorow faith and patience inherit the promises.

For when God made promise to Abraham, because he had no greater thing to swear by, he sware by himself, saying: Surely I will bless thee, and multiply thee in deed. And so after that he had tarried a long time, he enjoyed the promises. Men verily swear by him that is greater than themselves, And an oath to confirm the thing, is among them an end of all strife. So God willing very abundantly to shew unto the heirs of promise, the stableness of his counsel, he added an oath, that by two immutable things (in which it was unpossible that God should lie) we might have perfect consolation, which have fled, for to hold fast the hope that is set before our faces, which hope we have as an anchor of the soul, both sure and stedfast. Which hope also entereth in, into those things which are within the veil, whither the forerunner is for us entered in, I mean Iesus that is made an high priest for ever, after the order of Melchisedech.

The .vij. Chapter.

This Melchisedech king of Salem (which being priest of the most high God, met Abraham, as he returned again from the slaughter of the kings, and blessed him: to whom also Abraham gave tithes of all things) first is by interpretation king of righteousness, after that he is king of Salem, that is to say king of peace, without father, without mother, without kin, and hath neither beginning of his time, neither yet end of his life: but is likened unto the son of God, and remaineth a priest for ever.

Consider what a man this was, unto whom the patriarch Abraham gave tithes of the spoils. And verily those children of Levi, which receive the office of the priests, have a commandment to take according to the law, tithes of the people, that is to say, of their brethren, yee though they sprung out of the loins of Abraham. But he whose kindred is not counted among them, received tithes of Abraham, and blessed him that had the promises. And no man denyeth but that which is less, receiveth blessing of that which is greater. And here men that die receive tithes. But there he receiveth tithes of whom it is witnessed, that he liveth. And to say the truth, Levi him self also which receiveth tithes, paid tithes in Abraham. For he was yet in the loins of his father Abraham, when Melchisedech met him. If now therefore perfection came by the priesthood of the levites (for under that priesthood the people received the law) what needed it furthermore that another priest should rise, after the order of Melchisedech, and not after the order of Aaron? Now no doubt, if the priesthood be translated, then of necessity must the law be translated also.

For he of whom these things are spoken, pertaineth unto another tribe, of which, never man served at the altar. For it is evident that our lord sprung of the tribe of Iuda, of which tribe spake Moses nothing concerning priesthood.

And it is yet a more evident thing, if after the similitude of Melchisedech there arise another priest, which is not made after the law of the carnal commandment: but after the power of the endless life. For he testifieth: Thou art a priest for ever, after the order of Melchisedech. Then the commandment that went afore, is disannulled, because of his weakness and unprofitableness. For the law made no thing perfect: but was an introduction of a better hope, by which hope, we draw nigh unto God.

And for this cause it is a better hope, that it was not promised without an oath. Those priests were made without an oath: but this priest with an oath, by him that said unto him: The lord sware, and will not repent: Thou art a priest for ever after the order of Melchisedech: And for that cause was Iesus a stablisher of a better testament.

And among them many were made priests, because they were not suffered to endure by the reason of death. But this man, because he endureth ever, hath an everlasting priesthood: Wherefore he is able also ever to save them that come unto God by him, seeing he ever liveth, to make intercession for us.