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Biblia the Byble, that is, the holy Scrypture of the Olde and New Testament, faithfully translated in to Englyshe.

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Biblia the Byble, that is, the holy Scrypture of the Olde and New Testament, faithfully translated in to Englyshe.
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[Southwark?,: J. Nycolson],
M.D.XXXV [1535]
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"Biblia the Byble, that is, the holy Scrypture of the Olde and New Testament, faithfully translated in to Englyshe." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A10349.0001.001. University of Michigan Library Digital Collections. Accessed May 1, 2024.

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The Epistle of the Apostle S. Paul to the Romaynes.
The Summe of this Epistle.
  • Chap. I. Paul declareth his loue towarde the Romaynes, sheweth what the gospell is with the frute therof, and rebuketh the beest∣lynesse of the flesh.
  • Chap. II. He rebuketh the Iewes, which as touchinge synne are like the Heythē, yee worse then they.
  • Chap. III. He sheweth what preferment the Iewes haue, and that both the Iewes and Gē¦tiles are vnder synne, and are iustified only by the grace of God in Christ.
  • Chap. IIII. He declareth by the exāple of Abra¦hā, that faith iustifieth, and not the lawe, ner the workes therof.
  • Chap. V. The power of faith, hope and loue▪ and how death raigned frō Adā vnto Christ▪ by whō only we haue forgeuenesse of synnes.
  • Chap. VI. For so moch as we be delyuered tho¦row christ from synne, we must fashion oure selues to lyue as the seruauntes of God, and not after oure awne lustes. The vnlike rewar∣de of righteousnes and synne.
  • Chap. VII. Christ hath delyuered vs from the lawe and death Paul sheweth what the flesh and outwarde man is, and calleth it the lawe of the membres.
  • Chap. VIII. The lawe of the sprete geueth life. The sprete of God maketh vs Gods children and heyres with Christ. The abundaunt loue of God can not be separated.
  • Chap. IX. Paul complayneth vpon the hard hertes of the Iewes, that wolde not receaue Christ, and how the Heythē are chosen in their steade.
  • Chap. X. The vnfaithfulnes of the Iewes. Two maner of righteousnesses.
  • Chap. XI. All the Iewes are not cast awaye, therfore Paul warneth the Gentiles that be called, not to be hye mynded, ner to despyse the Iewes, for the iudgmētes of God are depe and secrete.
  • Chap. XII. The swete conuersacion, loue, and workes of soch as beleue in Christ.
  • Chap. XIII. The obedience of men vnto their ru¦lers. Loue fulfilleth the lawe. It is now no ty∣me to folowe the workes of darknesse.
  • Chap. XIIII. The weake ought not to be despy∣sed No man shulde offende anothers conscien∣ce. Agayne, for outward thinges shulde no man condemne another.
  • Chap. XV. The infirmite and fraylnesse of the weake ought to be borne with all loue and kyndnesse, after the ensample of Christ.
  • Chap. XVI. A chapter of salutacions He war∣neth them to bewarre of mens doctryne, and commendeth vnto them certayne godly men, that were louers and brethren in the trueth.

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The Epistle of the Apostle S. Paul to the Romaynes.

[illustration]

The first. Chapter.

[ A] PAVL the seruaunte of Iesus Christ, called to be an Apostle, put aparte to preach the Gospell of God (which he promysed afore by his prophetes in ye ho¦ly scriptures) off his sonne, which was begottē of ye sede of Da¦uid after the flesh: and mightely declared to be the sonne of God after the sprete which sanctifieth, sence the tyme that he rose agay¦ne from the deed, namely, Iesus Christ oure LORDE, by whom we haue receaued gra∣ce and Apostelshippe amonge all Heythen, to set vp the obedience of faith vnder his na¦me, of whom ye are a parte also, which are called of Iesus Christ.

To all you that be at Rome, beloued of God, and sayntes by callynge Grace be wt you and peace frō God oure father, and the LORDE Iesus Christ.

First, I thanke my God thorow Iesus Christ for you all, that youre faith is spoken of thorow out all the worlde. For God is my witnesse ( whom I serue in my sprete in the Gospell of his sonne) that without ceassyn∣ge I make mencion of you besekinge all∣wayes in my prayers, that I mighte once haue a prosperous iourney ( by the will off God) to come vnto you. For I longe to se you, that I mighte bestowe vpon you some spirituall gifte to strēgth you (that is) that I mighte be conforted with you, thorow yo faith & myne, which we haue together.

[ B] But I wolde ye shulde knowe (brethren) how that I haue often tymes purposed to come vnto you (but haue bene let hither to) that I mighte do some good amonge you, like as amonge other Gentyles. I am detter both to the Grekes, and to the vngre¦kes, to the wyse and to the vnwyse. Wherfo¦re (as moch as ī me is) I am ready to preach the Gospell vnto you at Rome also.

For I am not ashamed of the Gospell of Christ: for it is the power of God, which sa¦ueth all that beleue theron, the Iewe first & also the Greke: for in it ye righteousnes that is of value before God, is opened, which cō∣meth out of faith ī to faith. As it is wryttē: The iust shal lyue by his faith. For ye wrath of God is declared from heauen vpon all vn¦godlynes and vnrighteousnes of mē, which witholde the trueth of God in vnrighteous¦nes: because that it, which maye be knowne of God, is manifest with thē. For God hath shewed it vnto thē, that the inuisible thin∣ges of God (that is, his euerlastinge power [ C] and Godheade) mighte be sene whyle they are considered by the workes from the crea∣cion of the worlde: so that they are without excuse, in as moch as they knewe, that there is a God, and haue not praysed him as God ner thanked him, but became vayne in their ymaginacions, and their foolish hert was blynded. Whan they counted them selues wyse, they became fooles: and turned ye glo¦ry of the incorruptible God in to ye symilitu¦de of ye ymage of a corruptible mā, & of byr¦des, & of foure foted, & of crepinge beestes Wherfore God likewyse gaue them vp vn¦to their hertes lustes in to vnclennes, to de∣fyle their awne bodies in them selues, which turned the trueth of God vnto a lye, & wor∣shipped and serued the creature more then the maker, which is blessed for euer. Amen.

Therfore God gaue thē vp vnto shame∣full [ D] lustes. For their wemen chaunged the naturall vse in to the vnnaturall: likewyse ye mē also lefte the naturall vse of the woman, and brent in their lustes one on another, and man with man wrought fylthines, and re∣ceaued in them selues the rewarde of their erroure, as it was acordinge. And as they regarded not to knowe God, euen so God gaue thē vp in to a lewde mynde, to do tho∣se thinges which were not comly, beynge full of all vnrighteousnes, whordome, wic∣kednes, couetousnes, maliciousnes, full of en∣uye, murthur, strife, disceate, euell cōdicioned whisperers, backbyters, despysers of God, doers of wronge, proude, boosters, bryngers vp of euell thinges, disobedient to their El∣ders, without vnderstondinge, couenaunt breakers, vnlouynge, stubborne, vnmercifull:

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which men, though they knowe the righte∣ousnes of God (that they which do soch, are worthy of death) yet not onely do the same, but also haue pleasure in those that do thē.

The II. Chapter.

[ A] Therfore canst thou not excuse thy selfe (O mā) who soeuer thou be that iudgest: for loke wherin thou iud∣gest another, thou condemnest thy selfe, in so moch as thou that iudgest, doest euen the same. For we are sure that the iudgment of God is (acordinge to the trueth) ouer them that do soch. But thinkest thou this O thou man, that iudgest them which do soch thin∣ges, and doest euen the very same thy selfe, that thou shalt escape yt iudgmēt of God? Or despysest thou the riches of his goodnes∣se, pacience, and lōge sufferinge? Knowest thou not, that ye louynge kyndnesse of God leadeth the to repentaunce?

But thou after thine harde and impeni∣tent hert, heapest vnto thy selfe a treasure of wrath, agaynst the daye of wrath and of the openynge of the righteous iudgment of God, which shal rewarde euery man acor¦dinge to his dedes: namely, prayse & honou∣re, and vncorrupcion, vnto them that with pacience in doinge good, seke euerlastinge li¦fe: But vnto them that are contencious & not obedient vnto the trueth, but obeye vn∣righteousnes, shal come indignacion and wrath, trouble and anguysh vpō all the sou¦les of mē that do euell, of the Iewe first and also of the Greke: But vnto all thē that do good (shal come) prayse and honoure, and peace, vnto the Iewe first, and also to the Greke.

[ B] For there is no respecte of personnes be∣fore God: Who so euer haue synned without lawe, shal perish also without lawe: and whosoeuer haue synned in the lawe, shalbe iudged by the lawe. For before God; they are not righteous, which heare ye lawe: but they that do the lawe, shalbe iustified. For yf the Gentyles which haue not the lawe, do of nature the thinges conteyned in the lawe, then they hauynge not the lawe, are a lawe vnto them selues, in that they shewe, that the worke of ye lawe is wryttē in their hertes: whyle their conscience beareth wit∣nesse vnto thē, and also the thoughtes which accuse or excuse them amonge them selues, in the daye whan God shal iudge the secre∣tes of men by Iesus Christ, acordinge to my Gospell.

But take hede, thou art called a Iewe, and trustest in the lawe, & makest thy boost of God, and knowest his will: & for so moch as thou art enfourmed out of ye lawe, thou prouest what is best to do, and presumest to be a leader of the blynde: a lighte of them yt are in darcknes: an enformer of ye vnwyse: a teacher of ye symple: which hast the ensam¦ple of knowlege & of the trueth in the lawe.

Now teachest thou other, and teachest not thy selfe. Thou preachest that a man [ C] shulde not steale, and thou stealest. Thou sayest, that a man shulde not breake wedloc¦ke, and thou breakest wedlocke. Thou abhor¦rest ymages, and robbest God of his honou¦re. Thou makest thy boost of the lawe, and thorow breakynge of the lawe thou disho∣norest God. For thorow you is the name of God euell spoken of amonge the Gentyles, * as it is wrytten.

The circūcision verely avayleth, yf thou kepe the lawe: but yf thou breake the lawe, then is thy circumcision become vncircum∣cision. Therfore yf the vncircumcision ke∣pe the righte thinges conteyned in the lawe, shal not his vncircumcision be coun∣ted for circumcision? And so it that of natu∣re is vncircumcision, and fulfilleth the lawe shal iudge the, which vnder the letter and circumcision trāsgressest the lawe. For he is not a Iew which is a Iewe outwa••de: ne∣ther is that circūcision which is done out∣wardly in ye flesh: But he is a Iewe, which is hydd within. And the circumcision of ye hert is the circumcision, which is done in the sprete and not in the letter: Whose pray∣se is not of men, but of God.

The III. Chapter.

WHat furtheraunce then haue the [ A] Iewes? Or what avauntageth cir¦cūcision? Surely very moch. First Vnto them was commytted what God spake. But where as some of them dyd not beleue theron, what then? shulde their vnbe¦leue make the promes of God of none effec∣te? God forbyd. Let it rather be thus, that God is true, and all mē lyers. As it is wryt¦ten: That thou mayest be iustified in thy sayenges, and shuldest ouercome, whā thou art iudged.

But yf it be so, that oure vnrighteousnes prayseth ye righteousnes of God, what shal we saye? Is God then vnrighteous, that he is angrie therfore? (I speake thus after the maner off men) God forbyd. How mighte God thē iudge ye worlde? For yf the trueth of God be thorow my lye the more excellent vnto his prayse, why shulde I thē be iudged yet as a synner? & not rather to do thus (as

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we are euell spoken of, and as some reporte, that we shulde saye) Let vs do euell, yt good maye come therof. Whose dānaciō is inste.

[ B] What saye we then? Are we better then they? No, in no wyse: for we haue proued afore, yt both the Iewes and Grekes are all vnder synne. As it is wryttē: There is none righteous, no not one. There is none yt vn∣derstondeth, there is none that seketh after God. They are all gone out of the waye, they are alltogether become vnprofitable: there is none that doeth good, no not one. Their throte is an open sepulcre, with their tunges they haue disceaued, the poyson off Aspes is vnder their lippes. Their mouth is full of cursynge and bytternesse. Their fe¦te are swifte to shed bloude. Destruccion & wrechidnes are in their wayes, and ye waye of peace haue they not knowne. There is no feare of God before their eyes.

But we knowe, yt, what soeuer the lawe sayeth, it sayeth it vnto them which are vn¦der the lawe, yt euery mouthe maye be stop¦ped, & yt all the worlde maye be detter vnto God, because yt by ye dedes of the lawe no flesh maye be iustified in his sighte. For by the lawe commeth but the knowlege of syn¦ne. But now without addinge to of ye lawe is the righteousnes which avayleth before God, declared, hauynge witnesse of ye lawe and the prophetes: but I speake of ye righ∣teousnes before God, which cōmeth by the faith on Iesus Christ, vnto all, and vpō all them that beleue.

[ C] For here is no difference. For they are all synners, and wāte the prayse that God shul∣de haue of thē, but without deseruynge are they made righteous euē by his grace, tho∣row the redempcion that is done by Christ Iesu, whom God hath set forth for a Mer¦cyseate thorow faith in his bloude, to shewe the righteousnes which avayleth before him, in that he forgeueth the synnes, which were done before vnder the sufferaunce of God, which he suffred, that at this tyme he mighte shewe ye righteousnes which avay¦leth before him: yt he onely mighte be righ∣teous, & the righteous maker of him which is of the faith on Iesus.

Where is now then thy reioysinge? It is excluded. By what lawe? By the lawe of workes? Nay, but by the lawe of faith. We holde therfore that a man is iustified by faith, without the workes of the lawe. Or is God the God of the Iewes onely? Is he not also the God of the Heythen? Yes vere¦ly the God of the Heythen also, for so moch as he is the God onely that iustifieth the circumcision which is of faith, and the vn∣circūcision thorow faith. Destroys we then the lawe thorow faith? God forbyd. But we mantayne the lawe.

The fourth Chapter.

WHat shal we saye thē, that Abrahā o father as pertayninge to ye flesh [ A] dyd fynde? This we saye: Yf Abra¦ham were made righteous thorow workes, then hath he wherin to reioyse, but not befo¦re God. But what sayeth ye scripture? A∣brahā beleued God, & yt was counted vnto him for righteousnes. Vnto hī yt goeth abou¦te wt workes, is the rewarde not rekened of fauoure, but of dutye: Howbeit vnto him, yt goeth not aboute with workes, but beleueth on him yt iustifieth the vngodly, is his faith counted for righteousnes. Euen as Dauid sayeth also, that blessednes is onely that mans, vnto whō God counteth righteous∣nes without addinge to of workes, where he sayeth: Blessed are they, whose vnrigh∣teousnesses are forgeuen, and whose synnes are couered. Blessed is the man, vnto whom the LORDE imputeth no synne.

Now this blessednes, goeth it ouer the [ B] circūcision, or ouer the vncircumcision? We must nedes graunte, yt Abrahās faith was coūted vnto hī for righteousnes. How was it thē rekened vnto him? In the circūcision, or in the vncircumcision? Doutles not in the circūcision, but in the vncircumcision. As for the tokē of circūcision he receaued it for a seale off the righteousnes off faith, which he had yet in ye vncircūcision, yt he shul¦de be a father of all thē yt beleue, beinge in ye vncircūcisiō, yt it might be coūted vnto thē also for righteousnes: & that he might be a father of circumcision, not onely of thē that are of ye circumcision, but of them also that walke in the fotesteppes of the faith, which was in the vncircumcision of oure father A∣braham.

For the promes (that he shulde be ye hey¦re [ C] of the worlde) was not made vnto Abra∣ham or to his sede thorow the lawe, but tho¦row the righteousnes of faith. For yf they which are of the lawe be heyres, thē is faith vayne, and the promes of none effecte, for so moch as the lawe causeth but wrath. For where the lawe is not, there is also no trans∣gression. Therfore was the promes ma∣de thorow fayth, that it myght come off fauoure, wherby the promesse myghte be made sure vnto all the sede: not onely vnto him which is off the lawe, but also vnto

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him that is of the faith of Abrahā which is the father of vs all. As it is wrytten: I haue made the a father of many Heythē be∣fore God, whom thou hast beleued: which quyckeneth the deed, and calleth it which is not, that it maye be.

And he beleued vpō hope, where nothin∣ge [ D] was to hope, that he shulde be a father of many Heythen. Acordinge as it was say¦de vnto him: Euen so shal thy sede be. And he was not faynte in faith, nether cōsidred his awne body, which was deed allready, whyle he was almost an hundreth yeare ol∣de, nether the deed wombe of Sara. For he douted not in the promes of God thorow vnbeleue, but was strōge in faith, and gaue God the prayse: & was sure, that loke what God promyseth, he is able to make it good. And therfore was it rekened vnto him for righteousnes. But this is not wryttē onely for his sake, yt it was counted vnto him, but also for oure sakes: vnto whō it shalbe coun∣ted, yf we beleue on him, that raysed vp oure LORDE Iesus from the deed. Which was geuen for oure synnes, and raysed vp for oure righteousnesse sake.

The V. Chapter.

[ A] BEcause therfore that we are iustified by faith, we haue peace with God thorow oure LORDE Iesus Christ, by whō also we haue an intraunce in faith vnto this grace, wherin we stonde, & reioy¦se in the hope of ye glorye for to come, which God shal geue. Not onely yt, but we reioyse also ī troubles, for so moch as we knowe, yt trouble bryngeth paciēce, paciēce bryngeth experiēce, experiēce bryngeth hope: As for hope, is letteth vs not come to cōfusion, be∣cause the loue of God is shed abrode in oure hertes, by the holy goost which is geuen vn∣to vs. For whan we were yet weake acordin¦ge to the tyme, Christ dyed for vs vngodly. Now dyeth there scace eny man for the righteous sake: Peraduenture for a good man durst one dye. Therfore doth God set forth his loue towarde vs, in yt Christ dyed for vs, whan we were yet synners: Moch mo¦re then shal we be saued from wrath by him seynge we are now made righteous thorow his bloude.

[ B] For yf we were recōcyled vnto God by ye death of his sōne, whā we were yet enemies: moch more shal we be saued by him, now yt we are reconcyled. Not onely that, but we reioyse also in God thorow oure LORDE Iesus Christ, by whom we haue now recea∣ued the attonement.

Wherfore as by one man synned entred in to the worlde, and death by ye meanes off synne: euen so wente death also ouer all men, in so moch as they all haue synned. For syn∣ne was in ye worlde vnto the lawe: but whe∣re no lawe is, there is not synne regarded. Neuertheles death reigned from Adam vn¦to Moses, euen ouer them also that synned not with like transgression as dyd Adam, which is ye ymage of him yt was to come.

But it is not with the gifte as with the synne: for yf thorow the synne of one many be deed, yet moch more plenteously came the grace and gifte of God vpon many by the fauoure that belonged vnto one man Ie∣sus Christ.

And the gifte is not onely ouer one synne, as death came thorow one synne of one that [ C] synned. For the iudgment came of one synne vnto condempnacion, but the gifte to iusti¦fye fro many synnes. For yf by ye synne of one, death raigned by the meanes of one, moch more shal they which receaue the abūdaun¦ce of grace and of the gifte vnto righteous∣nes, raigne in life by ye meanes of one Iesus Christ. Likewyse thē as by the synne of one, condemnacion came on all men, euen so also by the righteousnes of one, came the iustifi∣fienge off life vpon all men. For as by the disobedience of one, many became synners, euen so by the obedience of one shal many be made righteous.

But the lawe in the meane tyme entred, that synne shulde increace. Neuertheles where abundaunce of synne was, there was yet more plenteousnes of grace: that, like as synne had reigned vnto death, euē so migh∣te grace reigne also thorow righteousnes to euerlastinge life by the meanes of Iesus Christ.

The VI. Chapter.

WHat shal we saye then? Shal we [ A] contynue in synne, that there maye be abundaunce of grace? God for¦byd. How shal we lyue in synne, yt are deed from it? Knowe ye not, that all we which are baptysed in to Iesu Christ, are baptysed in to his death? Therfore are we buried wt him by baptyme in to death, that, like as Christ was raysed vp from the deed by the glory of the father, euen so we also shulde walke in a new life. For yf we be grafted wt him vnto like death, then shal we be like the resurreccion also: For so moch as we knowe, that oure olde man is crucified with him, that the synfull body mighte ceasse, that

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hence forth we shulde serue synne nomore. For he that is deed, is made righteous frō synne.

[ B] But yf we be deed with Christ, we beleue, that we shal lyue also with him, and are su∣re, that Christ raysed from the deed, dyeth nomore: Death shal haue nomore power ouer him. For as touchinge that he dyed, he dyed cōcernynge synne once: but as touchin¦ge that he lyueth, he lyueth vnto God. Li∣kewyse ye also, counte youre selues to be euen deed concernynge synne, and to lyue vnto God thorow Iesus Christ oure LORDE. Let not synne reigne therfore in youre mor∣tall bodye, that ye shulde obeye vnto the lustes of it. Nether geue ye ouer youre mem¦bres vnto synne to be wapens of vnrighte∣ousnes, but geue ouer youre selues vnto God, as they that off deed are become lyuynge, and youre membres vnto God to be wapēs off righteousnes. For synne shal not haue power ouer you, in so moch as ye are not vn¦der the lawe, but vnder grace.

How then? Shal we synne, because we are not vnder ye lawe, but vnder grace? God forbyd. Knowe ye not, that loke vnto whō ye geue ouer youre selues as seruauntes to obeye, his seruauntes ye are to whom ye obey, whether it be of synne vnto death, or of obediēce vnto righteousnes? But God be thanked, that though ye haue bene the ser∣uauntes of synne, ye are now yet obedient of herte to the ensample off the doctryne, whervnto ye are commytted. For now that ye are made fre from synne, ye are become the seruauntes of righteousnes.

[ C] I wil speake grosly, because of the weak∣nes of youre flesh. Like as ye haue geuen ouer youre membres to the seruyce of vnclen¦nesse, from one wickednesse to another: Euē so now also geue ouer youre membres to the seruyce of righteousnesse, that they maye be holy. For whan ye were the seruauntes of synne, ye were lowse from righteousnes. What frute had ye at that tyme in those thinges, wherof ye are now ashamed? For the ende of soch thinges is death. But now that ye be fre from synne, and are become the seruauntes of God, ye haue youre frute that ye shulde be holy: but the ende is euer∣lastinge life. For death is the rewarde of synne, but the gifte of God is euerlastinge life.

The VII. Chapter.

[ A] KNowe ye not brethren (for I speake vnto them that knowe the lawe) how that ye lawe hath power vpon a man as longe as he lyueth? For the wo∣man yt is in subieccion to the man, is boun∣de vnto the lawe whyle the man lyueth: but yf the man dye, then is she lowsed from the lawe that concerneth the man. Yf she be now with another man, whyle the manly∣neth, she shal be called a wedlocke breaker. But yf the man be deed, then is she fre from the lawe, so that she is no wedlocke breaker, yf she be with another man.

Euen so my brethren, ye also are deed vnto the lawe by the body of Christ, that ye shulde be with another (namely wt him which is raysed vp from the deed) that we shulde brynge forth frute vnto God. For whan we were in the flesh, the synfull lustes (which were stered vp by the lawe) were mightie in oure membres to brynge forth frute vnto death. But now are we lowsed from the lawe, and deed vnto it, that helde vs captyue, so that we shulde serue in a new conuersacion of the sprete, and not in the ol∣de conuersacion of the letter.

What shal we saye then? Is the lawe [ B] synne? God forbyd: Neuertheles I knewe not synne, but by ye lawe. For I had know∣ne nothinge of lust, yf the lawe had not say∣de: Thou shalt not lust. But then toke syn¦ne occasion at the commaundement, and stered vp in me all maner of lust. For without the lawe synne was deed. As for me, I ly∣ued some tyme without lawe. Howbeit whan the commaundement came, synne re∣nyued, but I was deed. And the very same commaundement that was geuen me vnto life, was founde to be vnto me on occasion of death. For synne toke occasion at the cō∣maundement, and disceaued me, and slewe me by the same commaundement. The lawe in dede is holy, and the commaunde∣ment holy, iust and good. Is that then which is good, become death vnto me? God forbyd. But synne, that it mighte ap∣peare how yt it is synne, hath wroughte me death thorow good: that synne mighte be out of measure synfull by the commaunde∣ment. For we knowe, that the lawe is spiri∣tuall, but I am carnall, solde vnder synne: because I knowe not what I do. For I do not yt I will, but what I hate, yt do I. Yf I do now that which I wil not, thē graun¦te I, that the lawe is good.

So then it is not I that do it, but synne [ C] that dwelleth in me: for I knowe that in me (yt is, in my flesh) there dwelleth no good thinge. To wyll is present wt me, but to per∣fourme yt which is good, I fynde not. For ye

Page lxix

good that I wyll, do I not: but the euell which I wil not, that do I. Yf I do now that I wil not, then is it not I that do it, but synne that dwelleth in me.

Thus fynde I now by the lawe, yt whan I wyl do good, euell is present with me. For I delite in the lawe of God after the inwar¦de man: but I se another lawe in my mem∣bres, which stryueth agaynst ye lawe of my mynde, and taketh me presoner in ye lawe of synne, which is in my membres. O wretched man that I am, who shal delyuer me from the body of this death? I thanke God tho∣row Iesus Christ oure LORDE. So then wt the mynde I serue ye lawe of God, but with the flesh the lawe of synne.

The VIII. Chapter.

[ A]

THen is there now no damnacion vn¦to thē that are in Christ Iesu, which walke not after the flesh, but after ye sprete. For ye lawe of ye sprete (yt bryngeth life ī Christ Iesu) hath made me fre frō the lawe of synne & death. For what vnpossi∣ble was vnto ye lawe (in as moch as it was weake because of the flesh) yt perfourmed God, & sent his sonne in ye similitude of syn∣full flesh, & by synne dāned synne in ye flesh: that the righteousnes requyred of the lawe, mighte be fulfylled in vs, which walke not after the flesh, but after the sprete. For they that are fleshly, are fleshly mynded: but they that are goostly, are goostly mynded. To be fleshly mynded, is death: but to be goostly mynded, is life and peace. For to be fleshly mynded is enemyte agaynst. God, syth it is not subdued vnto ye lawe of God, for it can not also. As for thē that are fleshlye, they can not please God. Howbeit ye are not fleshly, but goostly, yf so be that the sprete of God dwell in you. But who so hath not the sprete of Christ, the same is not his. Neuer∣theles yf Christ be in you, then is the body deed because of synne. But the sprete is life for righteousnes sake.

[ B] Wherfore yf the sprete of him, that ray∣sed vp Iesus from the deed, dwell in you, then shal euen he also that raysed vp Christ from the deed, quyckē youre mortal bodies, because yt his sprete dwelleth in you. Ther∣fore brethrē we are now detters, not to the flesh, to lyue after the flesh: for yf ye lyue af∣ter ye fleshe, ye must dye: but yf ye mortyfye the dedes of the body thorow the sprete, ye shal lyue. For who so euer are led by the spre¦te of God, are Gods childrē: for ye haue not receaued the sprete of bondage to feare eny more, but ye haue receaued ye sprete of adop¦cion, wherby we crye: Abba, deare father. The same sprete certifieth oure sprete, that we are the childrē of God. Yf we be childrē, then are we heyres also, namely the heyres of God, and heyres annexed with Christ, yf so be that we suffer together, that we maye be also glorified together.

For I suppose, that the affliccions off [ C] this tyme, are not worthy of ye glorye, which shalbe shewed vpon vs. For the feruent lō¦ginge of ye creature loketh for the appearin¦ge of the children of God, because the crea∣ture is subdued vnto vanyte agaynst hir will, but for his wyll that hath subdued her vpon hope. For the creature also shal be fre from the bondage of corrupcion, vnto the glorious libertye of the childrē of God. For we knowe, that euery creature groneth, and trauayleth with vs in payne vnto the same tyme.

Not they only, but we oure selues also, which haue the first frutes of the sprete, gro¦ne within in oure selues for the childshippe, and loke for ye delyueraunce of oure bodye. For we are s••ued ī dede, howbeit ī hope: but ye hope that is sene, is no hope: for how can a man hope for that which he seyeth? But yf we hope for that which we se not, thē do we thorow pacience abyde for it.

Likewyse the sprete also helpeth oure [ D] weaknesse: for we knowe not what we shul∣de desyre as we oughte: neuertheles ye spre¦te it selfe maketh intercession mightely for vs with vnoutspeakable gronynges. How∣beit he yt searcheth the hert, knoweth what the mynde of the sprete is: for he maketh in∣tercession for the sayntes acordinge to the pleasure of God. But sure we are, that all thinges serue for the best vnto them that lo¦ue of God, which are called of purpose. For those whom he knewe before, hath he ordey¦ned also before, yt they shulde be like fashio∣ned vnto ye shappe of his sonne, yt he migh∣te be the first begottē amōge many brethrē. As for those whom he hath ordeyned befo∣re, them hath he called also: and whom he hath called, thē hath he also made righte∣ous: and whom he hath made righteous, them hath he glorified also.

What shal we saye then vnto these thin∣ges? Yff God be on oure syde, who can be agaynst vs. Which spared not his owne sonne, but hath geuen him for vs all: how shal he not with him geue vs all thinges also? Who wyl laye enythinge to ye charge of Gods chosen? Here is God that maketh

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righteous, who wil then condemne? Here is Christ that is deed, yee rather which is raysed vp agayne, which is also on ye righte hande of God, and maketh intercession for vs.

Who will separate vs from the loue of God? Trouble? or anguysh? or persecuciō? or honger? or nakednesse? or parell? or swer∣de? As it is wrytten: For thy sake are we kylled all the daye longe, we are counted as shepe appoynted to be slayne. Neuertheles¦se in all these thinges we ouercome farre, for his sake that loued vs. For sure I am, that nether death ner life, nether angell, ner rule, nether power, nether thinges present, ne∣ther thinges to come, nether heyth, ner low∣eth, nether eny other creature shalbe able to separate vs from the loue of God, which is in Christ Iesu oure LORDE.

The IX. Chapter.

[ A] I Saye the trueth in Christ, and lye not (wherof my conscience beareth me witnesse in the holy goost) that I haue greate heuynesse & contynuall sorowe in my hert. I haue wyszhed my selfe to be cursed from Christ for my brethren, that are my kynsmen after the flesh, which are off Israel: vnto whom pertayneth the child∣shippe, and the glory, and the couenauntes and lawe, and the seruyce of God, and the promyses: whose are also the fathers, off whom (after the flesh) commeth Christ, which is God ouer all, blessed for euer, Amē· But I speake not these thinges, as though the worde of God were of none effecte: for they are not all Israelites, which are of Isra¦el: nether are they all children, because they are the sede of Abraham: but in Isaac shal the sede be called vnto the, that is, They which are children after the flesh, are not the children of God, but the children of the promes are counted for the sede. For this is a worde of the promes, where he sayeth: Aboute this tyme wyl I come, and Sara shal haue a sonne.

[ B] Howbeit it is not so with this onely, but also whan Rebecca was with childe by one (namely by oure father Isaac) or euer the childrē were borne, & had done nether good ner bad (that the purpose of God might stō¦de acordinge to the eleccion, not by the de∣seruynge of workes, but by the grace of the caller) it was sayde thus vnto her: The grea¦ter shal serue the lesse. As it is wrytten: Ia¦cob haue I loued, but Esau haue I hated.

What shal we saye then? Is God then vnrighteous? God forbyd. For he sayeth vnto Moses: I shewe mercy, to whom I shewe mercy: and haue cōpassion, on whō I haue compassion. So lyeth it not then in eny mans wyll or runnynge, but in the mer∣cy of God. For the scripture sayeth vnto Pharao: For this cause haue I stered the vp, euen to shewe my power on the, that my name mighte be declared in all lōdes. Thus hath he mercy on whom he wyl: and whom he wyl, he hardeneth.

Thou wilt saye then vnto me: Why bla∣meth [ C] he vs yet? For who can resiste his will? O thou man, who art thou, that dispu¦test with God? Sayeth the worke to his workman: Why hast thou made me on this fashion? Hath not the potter power, out of one lompe of claye to make one vessell vnto honoure, and another vnto dishonoure? Therfore whan God wolde shewe wrath, and to make his power knowne, he brough∣te forth with greate pacience the vessels off wrath, which are ordeyned to damnacion: that he mighte declare the riches off his glorye on ye vessels of mercy, which he hath prepared vnto glorye, whom he hath called (namely vs) not onely of the Iewes, but also of the Gentyles. As he sayeth also by Osee: I wil call that my people, which is not my people: and my beloued, which is not ye be∣loued. And it shal come to passe in ye place, where it was sayde vnto them: Ye are not my people, there shal they be called the chil∣dren of the lyuynge God. But Esay crieth ouer Israel: Though the nombre of the children of Israel be as the sonde of the see, yet shal there but a remnaunt be saued. For there is the worde, that fynisheth and shor∣teneth in righteousnes: for a shorte worde shal God make vpon earth. And as Esay [ D] sayde before: Excepte the LORDE of Sab∣baoth had lefte vs fede, we shulde haue bene as Sodoma, and like vnto Gomorra.

What shal we saye then? This wil we saye: The Heythen which folowed not righ¦teousnes, haue ouertaken righteousnes: but I speake of the righteousnes that commeth of faith. Agayne, Israel folowed the lawe of righteousnes, and attayned not vnto the lawe of righteousnes. Why so? Euen becau¦se they soughte it not out of faith, but as it were out of the deseruynge of workes. For they haue stombled at the stomblinge stone. As it is wrytten: Beholde, I laye in Sion a stone to stōble at, and a rocke to be offended at: and who so euer beleueth on him, shal not be confounded.

The X. Chapter.

Page lxx

[ A] BRethren, my hertes desyre, & prayer vnto God for Israel is, that they might be saued. For I beare them recorde, that they are zelous for Gods cause, but not wt vnderstondinge. For they knowe not the righteousnes which auayleth befo∣re God, and go aboute to manteyne their awne righteousnes: and thus they are not subdued vnto the righteousnes, that is off value before God. For Christ is the ende of the lawe, vnto righteousnes for euery one yt beleueth. Moses wryteth of ye righteousnes which commeth of the lawe, that the man which doth ye same, shal lyue therin. But ye righteousnes which cōmeth of faith, spea∣keth on this wyse: Saye not in thine hert: Who wil go vp in to heauē? (that is nothin¦ge els then to fetch Christ downe) Or who wyl go downe in to ye depe? (that is nothin¦ge els thē to fetch vp Christ from the deed.) But what sayeth the scripture? The worde is nye the, euen in thy mouth and in thine hert. This is ye worde of faith yt we preach.

[ B] For yf thou knowlegest Iesus with thy mouth, that he is the LORDE, and beleuest in thine hert, that God hath raysed him vp from the deed, thou shalt be saued. For yf a man beleue from the hert, he shalbe made righteous: and yf a mā knowlege with the mouth, he shal be saued. For the scripture sayeth: Who so euer beleueth on him, shal not be confounded.

Here is no difference, nether of the Iewe ner of the Gentyle. For one is LORDE of all, which is riche vnto all yt call vpō him. * For who so euer shal call vpon the name of the LORDE, shalbe saued. But how shal they call vpō him, on whō they beleue not? How shal they beleue on him, of whō they haue not herde? How shal they heare without a [ C] preacher? But how shal they preach, excep∣te they be sent? As it is wryttē: How beuty∣full are the fete of thē yt preach peace, yt bryn¦ge good tidinges? But they are not all obe∣dient vnto the Gospell. For Esaye sayeth: LORDE, who beleueth oure preachinge? So thē faith cōmeth by hearynge, but hearin¦ge cōmeth by the worde of God.

But I saye: Haue they not herde? No doute their sounde wēte out in to all londes, and their wordes in to the endes of the worl¦de. But I saye: Hath not Israel knowne? First, Moses sayeth: I wil prouoke you to enuye, by them that are not my people: & by a foolish nacion wyl I anger you. Esaye after him is bolde, and sayeth: I am founde of them, that sought me not: & haue appea∣red vnto them, that axed not after me. But vnto Israel he sayeth: All the daye lōge ha¦ue I stretched forth my handes vnto a peo∣ple yt beleueth not, but speaketh agaynst me.

The XI. Chapter.

I Saye then: Hath God thrust out his [ A] people? God forbyd: for I also am an Israelite, of the sede of Abraham out of the trybe of Ben Iamin. God hath not thrust out his people, whom he knewe before. Or wote ye not what the scripture sayeth of Elias, how he maketh intercession vnto God agaynst Israel, and sayeth: LOR¦DE, they haue slayne thy prophetes, & dyd∣ged downe thine altares, and I am lefte ouer onely, and they seke my life? But what sayeth the answere of God vnto him? I ha∣ue reserued vnto me seuen thousande men, which haue not bowed their knee before Baal. Euē so goeth it now at this tyme also wt this remnaunt after ye eleccion of grace. Yf it be done of grace, thē is it not of deser∣uynge: els were grace no grace. But yf it be of deseruynge, then is grace nothinge: els were deseruynge no deseruynge.

What thē? Israel hath not optayned yt [ B] which he soughte, but the eleccion hath op∣tayned it. As for ye other, they are blynded. As it is wrytten: God hath geuen them the sprete of vnquyetnesse, eyes that they shulde not se, and eares that they shulde not heare, euē vnto this daye. And Dauid sayeth: Let their table be made a snare to take thē with all, & an occasion to fall, & a rewarde vnto thē. Let their eyes be blynded that they se not, and euer bowe downe their backes.

I saye then: Haue they therfore stombled, yt they shulde cleane fall to naughte? God forbyd: but thorow their fall is saluacion happened vnto ye Heythen, that he mighte prouoke them to be zelous after them. For yf their fall be the riches of the worlde, and the mynishinge of thē the riches of the Hey¦then: how moch more shulde it be so, yf their fulnesse were there? I speake vnto you Hey¦then: for in as moch as I am ye Apostle of the Heythen, I wil prayse myne office, yf I mighte prouoke them vnto zele, which are my fleshe, and saue some of them. For yf the losse of them by the recōcylinge of the worl∣de, what were that els, then as yf life were taken of the deed? Yf the begynnynge be ho¦ly, then is all ye dowe holy: and yf the rote be holy, then are the braunches holy also.

But though some of ye braunches now be [ C] brokē, and thou, whā thou wast a wylde oly∣ue tre, art grafte in amonge them, and made

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partaker of the rote and sappe of the oly∣ue tre, boost not thy selfe agaynst the braun∣ches. Yf thou boost thy selfe agaynst them, then bearest not thou the rote, but the rote beareth the. Thou wilt saye then: the braun¦ches are brokē of, that I mighte be grafted in. Thou sayest well. They are broken of be∣cause off their vnbeleue, but thou stondest thorow beleue Be not thou hye mynded, but feare, seynge God hath not spared the naturall braunches, lest he also spare not the.

Beholde therfore the kyndnesse and rigo¦rousnes off God: on them which fell, rigo∣rousnes: but towarde the, kyndnes, yf thou contynue in the kyndnesse. Els shalt thou be hewē of: and they, yf they byde not styll in vnbeleue, shal be grafted in agayne. For God is of power to grafte thē in agayne. For yf thou be cut out of the naturall wilde olyue tre, and grafted (contrary to nature) in the good olyue tre, how moch more shal they that are naturall, be grafted in their awne olyue tre agayne?

[ D] I wolde not that this secrete shulde be hyd from you brethrē (lest ye shulde be wyse in youre awne cōsaytes) that partly blynd∣nesse is happened vnto Israel, so longe tyll the fulnesse of the Heythen be come in, and so all Israel shalbe saued. As it is wrytten: There shal come out of Sion he that doth delyuer, and shal turne awaye vngodlynes from Iacob. And this is my couenaūt with them, whā I shal take awaye their synnes. As concernynge the Gospell, I holde them as enemies for youre sakes: but as touchinge the eleccion, I loue them for the fathers sa∣kes.

For verely the giftes & callynge of God are soch, that it can not repente him of them. For likewyse as ye also in tyme passed haue not beleued, but now haue optayned mercy thorow their vnbeleue: Euen so now haue they not beleued on the mercy which his happened vnto you, that they also maye op∣tayne mercy. For God hath closed vp all vn¦der vnbeleue, that he mighte haue mercy on all.

O the depenesse of the riches, both of the wyszdome and knowlege of God? How in∣comprehensible are his iudgmentes, and his wayes vnsearcheable? For who hath know¦ne the mynde of the LORDE? Or who hath bene his councell geuer· Or who hath geuē him ought afore hande, that he mighte be re¦compenced agayne? For of him, and thorow him, and in him are all thinges. To him be prayse for euer, Amen.

The XII. Chapter.

I Beseke you brethrē by the mercyful∣nesse of God, that ye geue ouer you∣re bodies for a * sacrifice, yt is quycke holy, and acceptable vnto God, which is yo reasonable seruynge off God. And fashion not youre selues like vnto this worlde, but be chaunged thorow the renewynge off yo mynde, yt ye maye proue, what thinge that good, yt acceptable, & perfecte wil of God is. For I saye thorow the grace yt is geuē me, vnto euery man amonge you: that no man esteme off him selfe more, then it becōmeth him to esteme: but that he discretly iudge of himselfe, acordinge as God hath dealte vn∣to euery man the measure of faith. For like as we haue many membres in one body, but all the membres haue not one maner of ope¦racion: Euen so we beynge many are one bo¦dy in Christ. But amonge oure selues euery one is the membre of another, and haue dy∣uers giftes, acordinge to the grace that is geuen vnto vs Yf eny man haue the gifte of prophecienge, let it be acordinge to the faith.

Let him that hath an office, wayte vpō [ B] the office: let him that teacheth, take hede to the doctryne: Let him that exhorteth, geue attēdaunce to the exhortacion. Yf eny mā geueth, let hī geue with synglenesse. Let him that ruleth, be diligent. Yf eny man shewe mercy, let him do it with chearfulnes¦se. Let loue be without dissimulacion. Hate that which is euell: Cleue vnto that which is good. Be kynde one to another with bro¦therly loue. In geuynge honoure go one be∣fore another. Be not slouthfull in the busy∣nesse that ye haue in hande. Be feruent in the sprete. Applye youre selues vnto the ty∣me. Reioyse in hope, be pacient in trouble. Continue in prayer. Distribute vnto the ne∣cessities of the sayntes. Be glad to harba∣row. Blesse thē that persecute you. Blesse, & curse not. Be mery with them that are mery and wepe with them that wepe.

Be of one mynde amonge youre selues. [ C] Be not proude in youre awne consaytes, but make youre selues equall to them of ye lowe sorte. Be not wyse in youre awne opinions Recompēse vnto no man euell for euell. Pro∣uyde honestie afore hāde towarde euery mā. Yf it be possible (as moch as in you is) haue peace with all men.

Dearly beloued, auenge not youre selues, but geue rowme vnto the wrath off God. For it is wryttē: Vengeaunce is myne, and I wil rewarde, sayeth ye LORDE. Therfore

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yf thine enemye hunger, fede him: Yf he thyrst, geue him drinke. For in so doinge thou shalt heape coales of fyre vpō his heade. Be not ouercome with euell, but ouercome thou euell with good.

The XIII. Chapter.

[ A] LEt euery soule submytte himselfe to the auctorite off the hyer powers. For there is no power but of God. The powers that be, are ordeyned of God: so that who so euer resisteth the power, resis∣teth the ordinaunce of God. And they that resiste, shal receaue to them selues dānacion. For rulers are not to be feared for good wor¦kes, but for euell. Yf thou wilt be without feare off the power, do well then, and thou shalt haue prayse of the same: for he is the minister off God for thy wealth. But yff thou do euell, then feare, for he beareth not the swerde for naughte. For he is the my∣nister of God, a taker of vengeaunce, to pu∣nyshe him that doth euell. Wherfore ye must nedes obeye, not onely for punyshmēt, but also because of conscience. For this cause must ye geue trybute also. For they are Gods mynisters, which māteyne ye same defence.

[ B] Geue to euery man therfore his dutye: tri¦bute, to whom tribute belongeth: custome, to whom custome is due: feare, to whom feare belongeth: honoure, to whom honou∣re pertayneth. Owe nothinge to eny man, but to loue one another. For he that loueth another, hath fulfylled the lawe. For where it is sayde: (Thou shalt not breake wedloc∣ke: thou shalt not kyll: thou shalt not steale: thou shalt not beare false witnesse: thou shalt not lust) and yf there be eny other com¦maundement, it is comprehēded in this wor¦de: Thou shalt loue thy neghboure as thy selfe. Loue doth his neghboure no euell. Therfore is loue ye fulfillynge of the lawe.

And for so moch as we know this, name∣ly the tyme that the houre is now for vs to ryse from slepe (For now is oure saluacion nearer, then whan we beleued: the nighte is past, but the daye is come nye.) Let vs ther∣fore cast awaye ye workes of darknesse, and put on the armoure of lighte. Let vs walke honestly as in the daye, not in excesse off eatinge and in dronkennesse, not in chambu¦rynge and wantonnesse, not in stryfe and en∣uyenge: but put ye on the LORDE Iesus Christ, and make not prouysion for ye flesh, to fulfill the lustes of it.

The XIIII. Chapter.

[ A] HIm that is weake in the faith, recea¦ue vnto you, and trouble not the con¦sciences. One beleueth that he maye eate all thinge: but he that is weake, eateth herbes. Let not him that eateth, despyse him that eateth not: and let not him which eateth not, iudge him that eateth: for God hath receaued him. Who art thou, that iudgest another mans seruaūt? He stondeth or falleth vnto his LORDE: Yee he maye well stōde, for God is able to make hī stōde. Some man putteth differēce betwene daye & daye, but another man counteth all dayes alyke. Let euery man be sure of his meanyn¦ge. He that putteth difference in the daye, doth it vnto the LORDE: & he that putteth no differēce in the daye, doth it vnto ye LOR¦DE also. He yt eateth, eateth vnto the LOR∣DE, for he geueth God thākes: and he that eateth not, eateth not vnto ye LORDE, and geueth God thankes. For none of vs lyueth to him selfe, and none dyeth to him selfe. Yf we lyue, we lyue vnto the LORDE: Yf we dye, we dye vnto the LORDE. Therfore, whether we lyue or dye, we are the LOR∣DES.

For therto dyed Christ, and rose agayne, [ B] and reuyued, that he mighte be LORDE both of deed and quycke. But why iudgest thou ye brother? Or thou other, why despy∣sest thou ye brother? We shal all be brough∣te before ye iudgmēt seate of Christ. For it is wryttē: As truly as I lyue, (sayeth the LOR¦DE) all knees shal bowe vnto me, & all tūges shal knowlege vnto God. Thus shal euery one of vs geue acomptes for himselfe vnto God. Let vs not therfore iudge one another eny more. But iudge this rather, yt nomā put a stomblinge blocke or an occasion to fall in his brothers waye. I knowe, & am full cer∣tified in ye LORDE Iesu, yt there is nothin∣ge cōmen of it selfe: but vnto him yt iudgeth it to be cōmen, to him is it cōmen. But yf ye brother be greued ouer ye meate, thē walkest thou not now after charite. Destroye not wt thy meate, him, for whom Christ dyed,

Se therfore that youre treasure be not [ C] euell spokē of. For the kyngdome of God is not meate and drynke, but righteousnes, & peace, and ioye in the holy goost. He that in these thinges serueth Christ, pleaseth God, & is cōmended of mē. Let vs therfore folowe those thinges which make for peace, & thin∣ges wherwith one maye edifye another. Des¦troye not ye worke of God for eny meates sa¦ke. All thinges truly are cleane, but it is euell for yt mā, which eateth wt hurte of his cōsci¦ence It is moch better yt thou eate no flesh, and drynke no wyne, nor eny thinge, wherby

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thy brother stombleth, or falleth, or is made weake. Hast thou faith, haue it with ye selfe before God happye is he, that cōdemneth not him selfe in yt thinge which he aloweth. But he that maketh conscience of it and yet eateth, is dampned: because he doth it not of faith. For what so euer is not of faith, that same is synne.

The XV. Chapter.

[ A] WE that are stronge ought to bea¦re ye fraylnesse of them which are weake, and not to stonde in oure awne consaytes. Let euery one of vs ordre himselfe so, that he please his neghboure vn¦to his welth, and edifienge: For Christ plea∣sed not himselfe, but as it is wrytten: The re¦bukes of them which rebuked the, are fallen vpon me. What so euer thinges are wryttē afore tyme, are wrytten for oure learnynge, that we thorow pacience and comforte off the scriptures, might haue hope. The God of pacience and consolacion graunte you to be like mynded one towarde another, acor∣dinge vnto Iesu Christ, that ye beynge of one mynde, maye wt one mouth prayse God the father of oure LORDE Iesu Christ.

Wherfore receaue ye one another, as Christ hath receaued you to the prayse off God. But I saye that Christ Iesus was a mynister of the circumcision for the trueth of God, to cōfirme the promyses made vnto the fathers, and that the Heythen mighte prayse God because of mercy, as it is wryt∣ten: For this cause wyl I prayse the amōge the Gētyles, and synge vnto thy name. And agayne he sayeth: Reioyse ye Heythen with his people. And agayne: Prayse the LOR∣DE all ye Gentiles, and laude him all ye na∣ciōs. And agayne Esay sayeth: There shal∣be the rote of Iesse, and he that shal ryse to [ B] rule the Gentyles, in him shal the Gentyles trust. The God off hope fyll you wt all ioye and peace in beleuynge, yt ye maye be plen∣teous in hope thorow ye power of the holy goost.

I my selfe am full certified of you (my bre¦thren) that ye youre selues are full of good∣nes, fylled with all knowlege, so that ye are able to exhorte one another. Neuertheles (brethrē) I haue somwhat more boldly wryt¦ten vnto you, as one that putteth you in re∣membraunce, for the grace that is geuē me of God▪ that I shulde be a mynister of Iesu Christ amonge the Heythen, to declare the gospell of God, that the Heythen mighte be an acceptable offerynge vnto God, sanc∣tified by the holy goost. Therfore maye I boost myselfe thorow Iesu Christ, that I medle with thinges perteyninge vnto God. For I durst not speake ought, excepte [ C] Christ had wroughte the same by me, to ma¦ke the Heythen obediēt thorow worde and dede, thorow the power of tokens and won∣ders, and thorow the power of the sprete of God, so that from Ierusalē, and roūde abou¦te vnto Illyricon, I haue fylled all with the Gospell of Christ. So haue I enforced my se••fe to preach ye Gospell, not where Chr••stes name was knowne, lest I shulde buylde on another mans foundacion, but as it is wryt¦ten: To whom he was not spoken of, they shal se: and they that haue not herde, shal vnderstonde. This is also the cause, wherfo¦re I haue bene oft tymes let to come vnto you. But now syth I haue nomore place in these countrees, hauynge yet a desyre many yeares sence to come vnto you, whan I shal take my iourney in to Spayne, I wil come to you: for I trust that I shal passe yt waye and se you, and to be broughte on my waye thitherwarde by you: but so, that I first re∣fresh my selfe a litle with you.

But now go I to Ierusalem, to mynister [ D] vnto the sayntes. For they of Macedonia and Achaia haue wyllingly prepared a com¦men colleccion together, for the poore sayn∣tes at Ierusalem. They haue done it wyllin¦gly, and their detters are they. For yf ye Hey¦then be made partakers off their spiritual thinges, their dutye is to mynister vnto thē in bodely thinges. Now whan I haue per∣fourmed this, and haue broughte thē this frute sealed, I wil take my iourney by you in to Spayne. But I am sure whan I come vnto you, that I shal come with ye full bles¦synge of the Gospell of Christ.

I beseke you brethren thorow oure LOR∣DE Iesu Christ, and thorow the loue of the sprete, yt ye helpe me in my busynes with you¦re prayers vnto God for me, that I maye be delyuered from the vnbeleuers in Iewrye and that this my seruyce which I do to Ie∣rusalem, maye be accepted of the sayntes, yt I maye come vnto you with ioye by ye wyll of God, and refreshe my selfe with you. The God of peace be with you all. Amen.

The XVI. Chapter.

I Commende vnto you Phebe oure sis∣ter, [ A] which is a mynister of the congre¦gacion of Cenchrea, that ye receaue her in the LORDE, as it be cōmeth the sayn¦tes, and that ye helpe her in what soeuer bu¦synesse she hath neade off you. For she hath succoured many, and myne awne selfe also.

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Grete Prisca and Aquila my helpers in Christ Iesu, which for my life haue layed downe their awne neckes: vnto whom not I onely geue thankes, but all the congrega∣cions of the Heythen. Grete the congrega∣cion also in their house. Salute Epenetos my beloued, which is ye first frute amōge thē of Achaia ī Christ. Grete Mary, which hath bestowed moch laboure on vs. Salute An∣dronicus & Iunia my cosens, & felowe preso¦ners, which are awncient Apostles, & were before me in Christ. Grete Amplias my belo∣ued in ye LORDE. Salute Vrban o helper in Christ, & Stachis my beloued. Salute Apel¦les [ B] approued in Christ. Salute them which are of Aristobolus housholde. Salute Hero¦dion my kynszman. Grete thē which are of Narcissus housholde in the LORDE Salute Tryphena & Tryphosa, which haue labou∣red in ye LORDE. Salute my beloued Persi∣••••, which hath laboured moch & ye LORDE. Salute Ruffus ye chosen in ye LORDE: & his mother & myne. Grete Asyncritus, Phlegō, Herman, Patrobas, Hermen, & ye brethrē wt thē. Salute Philologus & Iulia, Nerius & his sister, & Olympa, & all the sayntes. wt thē Salute one another wt an holy kysse. The cō¦gregacions of Christ salute you.

I beseke you brethren, marke them which cause deuysion & geue occasions of euell, con¦trary to ye doctryne which ye haue learned, & avoyde them. For they yt are soch, serue not the LORDE Iesu Christ, but their awne bel¦ly: & thorow swete preachinges & flateringe wordes, they disceaue ye hertes of ye innocen¦tes. For youre obedience is published amon∣ge all men, therfore am I glad of you.

[ C] But yet I wolde haue you wyse in that which is good, & symple in euell. The God of peace treade Sathan vnder yo fete shortly. The grace of o LORDE Iesu Christ be with you Timotheus my helper, & Lucius, & Iason, & Sopater my kynsmē salute you. I Tertius which haue writtē this epistle in ye LORDE, salute you Gaius myne ooste & ye oost of ye whole cōgregacion saluteth you. Erastus ye chāberlaine of ye cite saluteth you & Quartus a brother saluteth you. The gra¦ce of o LORDE Iesu Christ be wt you all Amē,

To him yt is of power to stablyshe you, acordinge to my Gospell & preachinge of Ie¦su Christ, wherby is vttered ye mystery which hath bene kepte secrete, sence ye worlde begā¦ne, but now is opened, & shewed by the scrip¦tures of ye prophetes, at the cōmaundemēt of the euerlastinge God, to set vp ye obediē¦ce of the faith amonge all Heythen: to the same God, which alone is wyse, be prayse thorow Iesus Christ for euer, Amen.

To the Romaynes.

Sent from Corinthum, by Phebe, which was a mynister of the congre∣gacion at Cenchrea.

Notes

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