“ Forsoþ to vs synnynge wilfully, aftir þe knowyng of treuþe takun, now an oost for synnes is not left. For whi sum abyding of doom is dredful, and þe suyng of fyer, þe which is to waastynge aduersaries. Ony man makynge voyde, or brekinge, þe lawe of Moyses, deieþ wiþ outen ony mercy, by tweyne or þre witnessis; how moche more gessen ȝe, him for to disserue worse turmentis, þe which schal defoule þe sone of God, and schal leede, or holde, þe blood of þe testament polute, in þe which he is halewid, and schal do wrong, or dispit, to þe spirit of grace? ”

“ By feiþ Enok is translatid, þat he schulde not se deeþ; and he was not founden, for þe Lord translatide him. Forsoþe bifore translacioun he hadde witnessing for to haue plesid God. Forsoþe it is inpossible ony man for to plese God wiþoute feiþ. Forsoþ it bihoueþ a man comynge to God, for to bileue for he is, and he is rewarder of men ynsekinge him. Bi feiþ Noe, answere take of þese þingis þat ȝit weren not seyn, dredinge schapide an ark, or schip, into þe helþe of his hows; bi which he dampnyde þe world, and is instued, or ordeyned, eir of riȝtwysnesse, þe which is by feiþ. ”

“ Forsoþ þis bischop is had worþi of more glorie byfore Moyses, by how moche þan þe hous, haþ he more honour, þat made it. Forwhi ech hous is maad of sum man; forsoþ he þat made alle þingis of noȝt, is God. And soþli Moyses was trewe in al his hows, as a seruaunt, into witnessyng of þo þingis þat weren to be seid; forsoþe Crist as a sone in his hous. Þe which hous we ben, if we holden trist and glorie of hope til to sad feiþ. Wherfore as þe Hooly Gost seiþ, To day, if ȝe han herd his vois, nyle ȝe hardne ȝoure hertis, as in wraþþing, vp þe day of temptacioun in desert ”

“ Forsoþ Jhesus entride not into hooly þingis maad by hondis, þe saumplers of verri þingis, but into þe ilke heuene, þat he appere now to chere, or face, of God for vs; neþer þat he offre him silf ofte, as þe bischop entride into hooli þingis by alle ȝeeris in alien blood, ellis it bihofte hym ofte for to suffre fro þe bigynnyng of þe world; now forsoþ onys in þe endyng of þe worldis, to distruccioun of synne by his oost, or sacrifice, he apperide, and as it is ordeyned to men, oonys for to deie. Forsoþ aftir þis dom, so and Crist was offrid onys, for to auoyde þe synnes of many men ”

“ I and my children, þe whiche God ȝaf to me. Þerfore for children comuneden to fleisch and blood, and he also took part of þe same, þat by deeþ he schulde distroye hym þat hadde lordschip of deeþ, þat is to seie, þe deuel, and schulde delyuere hem þat by drede of deeþ, by al lyf weren boundun to seruage. Forsoþ he cauȝte, or took to, neuere aungels, but he cauȝte þe seed of Abraham. Wherfore he ouȝte to be licned to briþeren by alle þingis, þat he schulde be maad mercyful and feiþful byschop to God, þat he schulde be mercyful to þe trespassis, or giltis, of þe peple. ”

“ In þe which þing God willinge for to schewe to þe eyris of his biheeste þe vnmouablenesse, or sadnesse, of his conseil, put bitwixe an oþ, þat by tweye þingis vnmouable, by whiche it is inpossible God for to lye, we haue strengest solace, or confort, þe whiche fleen to gidere for to holde þe hope put forþ. Þe which as an ankir we han sikir to þe soule, and sad, and yngoinge til to þe ynner þingis of hydyng; where þe forgoere for vs entride yn, Jhesus, maad bischop into wiþouten ende vp þe ordre of Melchisedech. ”

“ Sue ȝe pees wiþ alle men, and hoolynesse, wiþoute which no man schal se God; biholdinge þat no man fayle to þe grace of God, þat no roote of bitternesse vpward burionynge lette, and bi it foulid be many men; þat no man be lecchour, eþer vnhooli, or cursid, as Esau, þe which for oo mete solde his firste þingis. ”

“ Þe which parable is of þis present time, bisydis which ȝiftis and oostis, or sacrifysis, ben offrid, þe 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 þe tyme of coreccioun. Forsoþ Crist beynge a bischop of goodis to comynge, by a larger and perfiter tabernacle, not maad by hond, þat is to seye, not of þis makyng, neþer by blood of gootbuckis, or of caluys, but bi his owne blood, entride oonys into hooly þingis, euerlasting redemcioun foundyn. ”

“ Forsoþ it bryngynge forþ þornes and breris, is reprouable, and next to curs, whos endyng schal be into brennyng. Forsoþ, ȝe moost dereworþe, we tristen of ȝou betere þingis, and neer to heelþe, neþelees þouȝ we speken so. Soþli God is not vniust, þat he forȝete ȝoure workis and loue, þe whiche ȝe han schewid in his name; for ȝe han mynistrid to seyntis, and mynistren. Forsoþe we coueiten ech of ȝou for to schewe þe same bysynesse to þe fulfillyng of hope til into þe ende; þat ȝe be not maad slow, but also suweris of hem, þe whiche by feiþ and pacience schulen enherite biheestis. ”

“ Soþeli we witen hym þat seide, To me veniaunce, and I schal ȝelde. And eft, For þe Lord schal deme his peple. It is feerful for to falle into hondis of God lyuynge. Forsoþ haue ȝe mynde on þe formere dayes, in þe whiche ȝe liȝtned susteyneden greet stryf, or fiȝt, of passiouns. And soþly in þat oþer ȝe maad a spectacle bi schenschips and tribulaciouns; in þe toþir forsoþe ȝe ben maad felowis of men lyuynge so. For whi and to boundun men ȝe hadden compassioun, and ȝe resseyueden wiþ ioye þe raueyne of ȝoure goodis, knowynge ȝou for to haue a betere and dwelling substaunce. ”