The Byble in Englyshe that is to saye, the content of all the holye scrypture, bothe of the olde and newe Testament, truly translated after the veryte of the Hebrue and Greke textes, by the diligent studye of dyuers excellent lerned [men e]xperte in the fore[saide] tongues.

❧: The Epistle of the Apostle Saynt Paule to the Romaynes. (Book Romans)

¶ Paule declareth hys loue towarde the Romaynes, she∣weth what the Gospell is with the frute therof, and rebu: keth the ••••astlynce of the Heathen.

CAPI. I. ✚

PAule the seruaunt [unspec A] of Iesus Christe called to the offyce of an apostle * 1.1 put a part for y^• Gospell of God * 1.2 whiche he had pro∣mysed afore by hys pro∣phetes in the holy scriptu∣tures of his sonne, which was borne {fleur-de-lys} (vnto hym) * 1.3 of the seed of Dauid after the flesh: and hathe bene declared to be the sonne of God with power, after the sprere that sanc∣tyfyeth, sence the tyme that Iesus Chryste oure Lorde rose agayne from deeth * 1.4 by whom we haue receaued grace and Apostle shyp, that obedience myght be geuen vnto the fayth in his name amonge all Heathen, of whose nombre you be that are called of Iesu Chryste. ⊢

To all you that be at Rome, beloued of God and called sayntes. * 1.5 Grace be with you and peace from God oure father, and from the Lorde Iesus Chryste.

Fyrst verely I thanke my God thorowe Iesus Chryste for you all, that youre fayth is spoken of in all the worlde. For God is my wytnes (whom I serue * 1.6 with my sprete in the Gospell of hys sonne) that with out [unspec B] ceasynge I make mencyon of you alwayes * 1.7 in my prayers, besechynge that by some meane, at the last (out tyme or other) a pros∣perous iorney (by the wyll of God) myght fortune me, to come vnto you. For I longe to se you, that I myght bestowe amōge you some spyritual gyfte, to strength you with∣all: that is, that I myght haue consolacyon together with you, through the cōmen faith whiche bothe ye and I haue.

I wolde that ye shulde knowe (brethren) howe that I haue often tymes purposed to come vnto you * 1.8 but haue bene let hytherto to haue some frute also amonge you, as a∣monge other of the Gentyls. I am detter both to the Grekes and to the vngrekes, to learned and to the vnlearned. So that (as much as in me is) I am redy to preache the Gospell to you that are at Rome also. * 1.9 For I am not asshamed of the gospell of Christ, because ‡ 1.10 it is the power of God vn∣to saluacyon to euery one that beleueth, to the Iewe fryst, and also to the gentyle.

For by it is the ryghtewesnes of God [unspec C] opened ☞ frō fayth to fayth. As it is wryt∣ten * 1.11 the iust shal lyue by fayth. For y^• wrath of God apeareth from heauen agaynste all vngodlynes and vnryghtewesnes of men, whiche withholde the trueth in vnryghte∣wesnes: seynge * 1.12 that it whiche may be kno∣wen of God, is manifest amonge them. For God hath shewed it vnto thē. * 1.13 Yee, his in∣uisyble thinges (that is to saye, his eternall power and godhed) are sene, for as much as they are vnderstande * 1.14 by the workes from the creacyon of the worlde: So that they are without excuse because that when they knewe God, they glorified him not as God, nether were thankfull but wexed full of va¦nities in theyr ymagynacyons, * 1.15 and theyr folysh herte was blynded. When they coun¦ted them selues wyse, they became fooles * 1.16 and turned the glory of the immortal God, vnto an ymage, made not onely after the similitude of a mortal man, but also of byr∣des, and foure foted ‡ 1.17 beastes & of crepynge beastes. Wherfore, God gaue them vp vnto theyr hertes iustes, to vnclennes, to defyle theyr owne bodies among thē selues: which turned his trueth vnto a lye, & worshypped and serued the thinges that be made, more then hym that made them, which is blessed for euer. Amen. Wherfore, God gaue them [unspec D] vp vnto shamfull lustes: ‡ 1.18 For euen theyr wemen dyd chaunge the naturall vse in to that whiche is agaynste nature. And lyke wyse also the men, left the natural vse of the woman, and brent in theyr lustes one with another, ‡ 1.19 mē with men wrought filthynes, and receaued to them selues the rewarde of theyr erroure, as it was accordynge▪

And as they regarded not to knowe God, * 1.20 euen so God delyuered them vp vnto a lewde mynde, that they shuld do those thin∣ges whiche were not comly, beinge ful of al vnrightteousnesse, fornicacion, wyckednes, coueteousnes, malycyousnes, full of enuye murther, debate, disseȳte, euyll cōdicyoned, whysperers, backbyters, haters of God, doers of wronge, proude, boasters, bringers vp of euyll thynges, disobedyent to father and mother, without vnderstandynge, co∣uenaunte breakers, vnlouynge, trace brea∣kers, vnmerciful. Which men, though they knewe the ryghtewesnes of God, {fleur-de-lys} (consy∣dred nat) howe that they which cōmyt suche thynges, are worthy of deeth, not only {fleur-de-lys} they

that) do the same * 1.21 but also {fleur-de-lys} (they whyche) haue pleasure in them that do them.

¶ He rebuketh the Iewes, whiche as touchynge synne are lyke the Heathen.

CAPI. II.

THerfore art thou inexcusable. O man, [unspec A] whosoeuer thou be that * 1.22 ☞ iudgest. For in that same wherin thou iudgest ano∣ther ‡ 1.23 thou condemnest thy selfe. For thou that iudgest, doest euen the same selfe thyn∣ges. But we are sure, that the iudgement of God is accordynge to trueth, agaynst thē which cōmyt luch thynges. Thynkest thou this, O thou man that iudgest them which do suche thynges, and doest euen the very same thy selfe, that thou shalt escape the iud¦gement of God? Ether despysest thou the ryches of his goodnes, and pacyence & long sufferaunce, not knowynge ‡ 1.24 that the kynd∣nes of God leadeth the to repentaunce?

But thou after thy stubburnesse, and [unspec B] herte that cannot repente, heapest vnto thy selfe wrath against the daye of vengeaunce, when shalbe opened the ryghtewes iudge∣ment of God, ‡ 1.25 whiche wyll rewarde euery man ☞ accordynge to his dedes: that is to saye, prayse, honoure and immortalyte, to them whiche contynue in good doyng, and seke immortalyte. But vnto them that are rebelles, and that do not obeye the trueth, but folowe vnryghteousnes, shall come in∣dignacyon and wrath, trybulacyon and anguyshe vpon the soule of euery man that do the euyll: of the Iew fyrst, and also of the Gentyle. To euery man that do the good, shall come prayse, and honoure, and peace, to the Iewe fyrst and also to the Gentyll. For ‡ 1.26 there is no respecte of parsonnes, with God. For whosoeuer hath synned without lawe, shall also peryshe without lawe. And as many as haue synned in the lawe, shalbe iudged by the law. For in the syght of God, they ‡ 1.27 are not ryghteous whiche heare the lawe. But the doers of the lawe shalbe iustifyed. For whā the Gentyls which haue not the lawe, ☞ do of nature the thynges contayned in the lawe: then they hauynge not the lawe, are a lawe vnto them selues, whiche shewe the dede of the lawe wrytten [unspec C] in theyr hertes: whyll theyr conscyence bea∣reth wy••ues vnto them, & also theyr though tes, accusynge one another or excusynge, at the daye * 1.28 when the Lorde shall iudge the secretes of men by Iesus Christ, accordyng to my Gospell.

Beholde, ‡ 1.29 thou art called a Iewe, and trustest in the lawe, and makest thy boast of God, and knowest his wyll, and alowest the thynges that be excellent, & art infourmed by the lawe: and beleuest that thou thy selfe art a gyde of the blynde, a lyght of them whyche are in darcknes, an infourmer of them whyche lacke dyscrecyon, a teacher of the vnlearned, whyche hast the ensample of knowlege, & of the truth by the lawe. Thou therfore whyche teachest another, teachest not thy selfe * 1.30 Thou preachest, a man shulde [unspec D] not steale: yet thou stealest. Thou that saist, a man shulde not cōmyt aduoutry, breakest wedlocke. Thou abhorrest ymages, & yet robbest God of hys honoure. Thou that makest thy boast of the lawe, thorow brea∣kynge the lawe dyshonourest God. For the name of God ys euyl spoken of amonge the Gētils, thorow * 1.31 yow as yt is wryttē. ☞ For cyrcumcisyon verely auayleth, yf thou kepe the lawe. But yf thou be a breaker of the lawe, thy cyrcumcysyon is turned to vncyr∣cumcysyon, Therfore, yf the vncyrcūcysed kepe the ryght thynges contayned in the lawe, shall not hys vncyrcumcisyon be coū∣ted for cyrcumcysyon? And shall no vncyr¦cumcysyon whyche is by nature▪ yf yt kepe the lawe) iudge the, whyche beynge vnder the letter and circumcisyon, dos•• transgresse the lawe? He is not a Iew, which ys a Iewe outwarde. Nether is it circumcisyon, which is outwardes in the flesshe. But * 1.32 he is a Iewe whiche is hyd wythin, and ‡ 1.33 the cyr∣cumsyon of the herte is the true cyrcumcy∣syon, whyche consysteth ☞ in the spyrit and not in the letter: whose prayse is not of men, but of God.

¶ He sheweth what prefermēt the Iewes haue, and that both the Iewes and Gentilo are vnder synne, and are iusty∣fyed only by the grace of God in Chryst.

CAPI. III.

WHat preferment then hathe the Iew? or what aduauntageth cir∣cumcysyon? [unspec A] Surely very moche. Fyrst * because that vnto them were com∣mytted the wordes of God. What then though some of them dyd not beleue? * 1.34 shall their vnbeleue make the promes of God wythout effecte? God forbyde. * 1.35 Let God be true, and * 1.36 euery man a lyar, as it is wryttē: * 1.37 that y^• mightest be iustified in thy sayīges, and ouercome, when thou ar iudged.

☞ Yf oure vnryghtwesnes make the ryghtewesnes of God more excellent: what [unspec B] shal we saye? Is God vnryghteaus, which taketh vengeaunce? I speake after the ma∣ner of men: God forbyd. For how then shall God iudge the worlde? For yf the trueth of

God appeare more excellent thorow my lye, vnto his prayse, why am I hence forth iud∣ged as a synner? & not rather (as mē speake euyl of vs, & as some affyrme that we saye) let vs do euyll, that good may come therof. Whose damnacyon is iuste.

What then? Are we better then they? No, [unspec C] in no wyse. For we haue all ready proued, howe that bothe Iewes and Gentyls are all vnder synne, as it is wrytten, * 1.38 there is none ryghteous, no not one: there is none that vnderstādeth, there is none that seketh after God: they are al gone out of the waye, they are all vnprofitable, there is none that doeth good, no not one. * 1.39 Theyr throte is an open sepulcre, with theyr tounges they haue deceaued: the poison of aspes is vnder theyr lyppes, * 1.40 whose mouth is full of curs∣synge and bytternes. ‡ 1.41 Theyr fete are swyft to shede bloude. * Destruccyon and wret∣chednes are in theyr wayes, and the waye of peace haue they not knowen. * 1.42 There is no feare of God before theyr eyes.

✚ We knowe that what thynges soeuer the lawe sayeth, it sayeth it to them whiche are vnder the lawe. That all mouthes may be stopped, and that all the worlde maye be subdued to God, because that * 1.43 by the dedes of the lawe there shall no flesshe be iustyfied in his ••yght. For by the lawe commeth the knowledge of synne: But nowe is ☞ the ryghtewysnes of God declared without the lawe, for asmuche as it is alowed by the te∣stimonye of the lawe and of the Prophetes. The ryghtewesnes of God, commeth by the fayth of Iesus Chryste, vnto all and vpon all them that beleue. {fleur-de-lys} (on hym.) [unspec D]

There is no dyfference: for all haue syn∣ned, and are destitude of the glorye of God: but ‡ 1.44 are iustified frely by his grace, through the redempcyon that is in Chryste Iesu, whom God hathe set forth * 1.45 to be the obtay∣ner of mercy thorowe fayth, by the meanes of his bloude, to declare hys ryghteousnes, in that he forgeueth the synnes that are pas¦sed, whiche God dyd suffre, to shewe at this tyme his ryghtewesnes, that he myght be counted iuste, and the iustyfyar of hym whiche beleueth on Iesus. ⊢

Where is then thy reioysynge? It is ex∣cluded. By what lawe? of workes? Naye: but by the lawe of fayth.

Therfore we holde, that * 1.46 a man is iusty∣fyed by fayth without the dedes of the lawe. Is he the God of the Iewes onely? Is he not also the God of the Gentyles? Yes, euen of the Gentyls also. For it is God only whiche iustyfyeth the circumcysyon that is of fayth, & vncircumcysyon thorowe fayth. Do we then destroye y^• lawe thorow fayth? God forbyd. But we rather mayntayne the lawe.

¶ He declareth by the example of Abraham, that fayeth iu∣styfyeth, and not the lawe nor the workes therof.

CAPI. IIII.

WHat shall we saye then, that * 1.47 A∣brahan [unspec A] our father (as pertaning to the feshe) dyd fynde? If Abra∣ham were iustyfyed by dedes, then hathe he wherin to reioyce: but not with God. For what sayeth the scripture? * 1.48 Abraham bele∣ued God, and it was counted vnto hym for ryghtewesnes. To hym that worketh, is the rewarde not reckned of fauoure, but of dutye. ☞ To hym y^• worketh not, but bele∣ueth on hym that iustyfieth the vngodly, is his fayth counted for rightewesnes. {fleur-de-lys} (accor¦dynge to the purpose of the grace of God) Euē as Dauid descrybeth the blessedfulnes of that mā vnto whō God imputeth righte∣wesnes without dedes. * 1.49 Blessed are they, whose vnryghtewesnesse are forgeuen, and [unspec B] whose synnes are couered. Blessed is y^• mā, to whom the Lorde wyll not impute synne:

Came this blessednes then vpon the vn∣cyrcumcysyon, or vpon the cyrcumcysyon also? For we saye, that fayth was rekened to Abraham for ryghtewesnes. Howe was it then rekened? whan he was in the circumci∣syon, or whan he was in the vncircūcision? * 1.50 Not in the tyme of circumcision: but when he was yet vncircumcised. And he receaued the * 1.51 sygne of circumcisyon, as a seale of the ryghtewesnes of fayth, whiche he had yet beynge vncircumcised: that he shulde be the father of all them that beleue, thought they be not circūcysed, that ryghtewesnes myght be imputed to them also: and that he myght be father of circumcisyon, not vnto them onely whiche came of the circumsised, but vnto them also that walke in the steppes of the fayth that was in our father Abraham, before the tyme of circumcisyon.

For the promes (that he shuld be the heyre [unspec C] of the worlde) happened not to Abraham or to his seed thorowe the lawe: but thorow the ryghtewesnes of fayth. * 1.52 For yf they which are of the law, be heyres, thē is fayth but vayne, and the promes of none effecte. Because the lawe causeth wrath. For where no lawe is, there is no transgressyon. Ther∣fore by fayth is the inheritaunce geuen, that it myght come of fauoure: that the promes myght be sure ☞ to all the seed. Nor to thē

onely whiche are of the lawe: but to them also whiche are of the fayth of Abraham, * 1.53 which is y^• father of vs al (▪As it is wrytten: ‡ 1.54 I haue made the a father of many nacyōs) euen before God, whom he beleued, whiche restored the deed vnto lyfe: & calleth those thynges which be not as though they were.

Whiche Abraham, contrary to hope, be∣leued in hope, that he shulde be the * 1.55 father of many nacyons, accordyng to that which was spoken: ‡ euen so shall thy sede be. {fleur-de-lys} (as the starres of heauen, and the sande of the see) And he faynted not in the fayth, nor yet consydered his owne bodye whiche was nowe deed, euen when he was almoste an hundred yeare olde: nether yet that Sata was paste chyldeberynge. He stackered not at the promes of God thorow vnbelefe: but became stronge in fayth, and gaue God the prayse, beynge full certyfyed, that he which had promysed, was able also to make it good. And therfore was it reckened to hym for ryghtewesnes.

* 1.56 Neuertheles it is not wrytten for hym onely, that it was reckened to him for rygh∣tewesnes: but also for vs, to whom it shalbe coūted for ryghtewesnes, so y^• we beleue on him, that rayseth vp Iesus our Lorde from deeth: whiche was delyuered for oure syn∣nes, and rose agayne for to iustifye vs.

¶ The power of fayth, hope and loue: and howe death raygned from Adam vnto Chryst, by whom onely we haue forgeuenesse of synnes.

CAPI. V.

BEcause therfore that we are iustyfyed [unspec A] by fayth, we are at * 1.57 peace with God, thorowe oure Lorde Iesus Christ, by whom also it chaunsed vnto vs to be brought in thorowe fayth, vnto this grace, wherin we stande, and ☞ * 1.58 reioyce in hope of the glory {fleur-de-lys} (of the chyldren) of God. Not that onely: but also we reioyce in tribulacyons: kno∣wynge, that * 1.59 tribulacyon bringeth paciēce, bryngeth experience, experience bryngeth hope. And hope maketh not asha∣med: for the loue of God is shed abrode in oure hertes, by the holy goost whiche is ge∣uen vnto vs. For * 1.60 whē we were yet weake accordynge to the tyme, Christe dyed for vs whiche were vngodly. Yet scace wyll any man dye for a ryghtewis man. Parauēture for a good man durste a man dye. ✚ But ‡ 1.61 God setteth out his loue towarde vs, seyng that whyle we were yet synners {fleur-de-lys} (according to the tyme) Christ dyed for vs. Much more thē now (seyng we are iustifyed by h{is} blode) [unspec B] shall we be saued frō wrath thorowe hym.

For yf when we were enemyes, we were reconcyled to God by the deeth of his sonne: moche more, seynge we are reconcyled, we shalbe preserued by his lyfe. Not only this, but we also ioye in God by the meanes of our Lorde Iesus Chryst, by whom we haue nowe optayned the attonment. [unspec C]

Wherfore, as by one man, synne entred into the worlde, and * 1.62 deeth by the meanes of synne. Euen so deeth also wente ouer all men, in so muche as all men synned. For euen vnto the lawe was sinne in the worlde, but synne is not imputed, whan there is no lawe: neuerthelesse deeth raygned from A∣dam to Moyses, euen ouer them also that had not synned with lyke transgressyon as dyd Adam: which ☞ beareth the similitude of hym that was to come. But the gyfte is not lyke as the synne. For yf thorowe the synne of one, many be deed: much more plen¦teous vpon many was the grace of God and gyfte by grace: * 1.63 ☞ which was geuen by one man Iesus Christ.

And the gyfte is not ouer one synne: as [unspec D] deeth came thorowe one synne of one that synned. For damnacyon came of oue synne vnto condemnacyon: but the gyfte came to iustify frō many sinnes. For yf by the synne of one, deeth raygned by the meanes of one: much more they (whiche receaue aboundāce of grace and of the gyfte of ryghtewesnes) shal raygne in lyfe by y^• meanes of one (that is to saye) Iesus Christe.

✚ Lyke wyse then as by the synne of one there sprange vp euell on all men to con¦demnacyon: euen so by the ryghteousnes of one, spryngeth good vpon all men to the ryghteousnes of lyfe. For as by one man∣nes dysobedience many became synners: so by the obedience of one, shal many be made ryghteous. But * 1.64 the lawe in the meane tyme entred in, that synne shulde encreace. Neuerthelater where aboundaunce of syn∣ne was, there was more plenteousnes of of grace. That as synne had raygned vnto deeth, euen so myght grace raygne thorowe ryghtewesnes, vnto eternal lyfe, by the help of Iesu Chryste. ⊢

¶ For so muche as we be delyuered thorowe Christe from synne, we muste fassy on our selues to lyue as the serua••tes of God, & not after our owne iustes. The vnlykely rewarde of ryghteousnesse and synne.

CAPI. VI.

WHat shall, we saye then? shall we [unspec A] contynue in sinne, that there maye be aboundaunce of grace? God forbyd. Howe shall we that are

deed as touchynge synne, lyue any longer therin? ✚ Knowe ye not that * 1.65 all we whiche are baptysed into Iesu Chryste, are baptysed to dye with hym? We are buryed then wyth him by baptime, for to dye: that lykewyse as Chryst was raysed vp from death by the glo¦rye of the father, euen so * 1.66 we also shuld wal∣ke in a newe lyfe. For yf we be graft in death lyke vnto hym: euen so shal we be partakers of the resurreccyon: knowynge this, that our olde man is crucyfyed with hym also, that the bodye of synne myght vtterly be destroy∣ed, that hence forth we shulde not be seruaun¦tes vnto synne. For he that is deade, is iusty∣fyed [unspec B] from synne.

Wherfore * 1.67 yf we be deade w^t Christ, we be∣leue, that we shall also lyue with hym: know∣yng, that Chryste beynge raysed from death, * 1.68 dyeth no more. Death hath no more power ouer hym. For as touchynge that he dyed, he dyed concernynge synne, once. And as tou∣chynge that he lyueth, he lyueth vnto God. Lykewyse consydre ye also, that ye are deade as touchynge synne, but are alyue vnto God thorowe Iesus Christe our Lord. ⊢ Let not synne raygne therfore in youre mortall bo∣dye, that ye shulde therunto obey by the lu∣stes of it. Neyther geue ye your membres as instrumētes of vnryghtuousnes vnto synne: [unspec C] but gyue ouer your selues vnto God as they that of deade, are alyue. And geue ouer your members as instrumentes of ryghtuousnes vnto God. Let not synne haue power ouer you. For ☞ ye are not vnder the lawe, but vnder grace.

What then? Shall we synne, because we are not vnder the law: but vnder grace? God forbyd. ✚ Knowe ye not, howe that * 1.69 to whom soeuer ye commit youre selues as ser∣uauntes to obey, his seruaūtes ye are to whō ye obey: whether it be of synne vnto death, or of obediēce vnto rightuousnes? God be thā∣ked, that thoughe ye were the seruauntes of [unspec D] synne, ye haue yet obeyed with hert vnto the rule or the doctryne, that ye be brought vn∣to. * 1.70 Ye are then made fre from synne, and are become the seruauntes of ryghtuousnes. ⊢ ✚ I speake grosly, because of the infyrmitie or your fleshe. As ye haue gyuen your mem∣bers seruauntes to vnclennes and to iniqui¦tye, (from one iniquitye to another) euen so nowe gyue ouer your members seruauntes vnto ryghtuousnes, that ye maye be sancty∣fied. For when ye were the seruaūtes of sine, ye were not vnder rightuousnes. What frute had ye then in those thynges, wherof ye are nowe shamed, For the ende of those thinges, is death. But nowe are ye desyuered frome synne, and made y^• seruaūtes of God, & haue youre fruyte to be sanctifyed, and the ende uerlastynge lyfe. For the rewarde of synne is* 1.71 death, but eternal lyfe is the gyft of God, tho¦rowe Iesus Christe our Lorde.

¶ Chryste hath deliuered vs from the lawe and death. ••ani sheweth what the flesshe and outward man is, and calleth is the lawe of the membres.

CAPI. VII. [unspec A]

KNow ye not brethrē (I speake to them y^• know the lawe) howe that the law hath power ouer a man, as longe as it endureth. For * 1.72 the woman whiche is in subieccyon to a man, is bounde by the lawe to the man, as longe as he lyueth. But yf the man be dead, she is loosed from the lawe of the man. So then * 1.73 yf whyle the man liueth she couple her selfe with another man, she shalbe counted a wedlocke breaker. But yf the man be deade, she is fre from the lawe of the husbande, so that she is no wedlocke breaker, though she couple her selfe with another man.

Euen so ye also (my brethren) are dead cō∣cernyng the lawe by the body of Chryst, that ye shulde be coupled to another (I meane to him that is rysen agayne from death) that we shulde bryng forth frute vnto God. For when we were in the fleshe, the iustes of synne whi∣che [unspec B] were steryd vp by the lawe, raygned in our mēbers, to bryng forth frute vnto death. But nowe are we delyuered from the lawe, and deade vnto it wherunto we were in bon∣dage, that we shulde serue in a new conuersa¦cion of the spyryte, and not in the olde conuer¦sacyon of the letter.

What shal we say then? is the law sinne? God forbyd: neuertheles * 1.74 I knewe not ••ine, but by the law. For I had not knowen what lust had mente, excepte the lawe had sayde, * 1.75 thou shalte not lust. But synne toke an occa∣syon by the meanes of the commaundement and wrought in me all maner of concupys∣cence. For verely without the law, sinne was deade. I once lyued without lawe. But whē [unspec C] the commaundement came, synne reuyued, and I was deade. And the very same com∣maundemente whyche was ordayned vnto lyfe, was founde to be vnto me an occasyon of death. For synne toke occasyon by the mea¦nes of the commaundemente, and so dyscea∣ued me, and by the same flewe me. Wherfore* 1.76 the lawe is holy, and the commaundement holy, iust and good.

Was that then whiche was good, made death vnto me? God forbyd. Naye it was synne: that synne myght appeare (by it which

was good) to worcke death in me: that synne by the cōmaundement myght be out of mea∣sure synfull. For we knowe, that the lawe is spiritual: but I am carnall ☞ * 1.77 solde vnder synne, because ☞ I alowe not that which I do. For what I wold, that to I not: but what I hate, that do I. If I do nowe that whiche I wolde not, I consent vnto the lawe that it is good. So then nowe, it is not I that do it [unspec D] but synne that dwelleth in me. For I know, that in me (that is to saye in my flesshe) dwel∣leth* 1.78 no good thynge. For to wyll is presente with me: but I fynde no meanes to perfour∣me that whiche is good. For the good that I wolde, do I no••: but the euyl whiche I wold not, that do I. Yf I do that I wolde not, then is it not I that do it, but synne that dwel∣leth in me. I fynde then by the Lawe, that when I wolde do good, euyll is presente wyth me. For I delyte in the lawe of God, after the inwarde man. But I se another lawe in my members, rebellynge agaynste the lawe of my mynde, and subduyng me vn to the lawe of synne, whyche is in my mem∣bers. O wretched man that I am: who shall delyuer me from thys bodye subdued vnto death? I thanke God thorowe Iesus Christ our Lorde. So then, with the mynde I serue the lawe of God, but with the fleshe the lawe of synne.

¶ The lawe of the spyryte gyueth lyfe. The spyryte of God maketh vs Gods chyldren and heyres with Chryste. The a∣boundaune ••our of God can not 〈◊〉〈◊〉 seperated.

CAPI. VIII. ✚

THere is then no dampnacyon to them [unspec A] which are in Chryst Iesu, whych walke not after the fleshe, but after the spyryte. For the lawe of the spyryte of lyfe thorowe Iesus Christe, hath made me * 1.79 fre from the lawe of synne, and death. For * 1.80 what the lawe could not do (in as much as it was weake because of the fleshe) that perfourmed God, and * 1.81 sent his sonne in the symylitude of synful flesshe, and ☞ by synne damned synne in the flesshe: that the ryghtuousnes of the lawe, myght be fulfylled in vs, whyche walke not after the flesshe, but after the spyryte.

For they that are carnall, are carnally minded. ••ut they that are spiritual, are ghost¦ly [unspec B] mynded. To be carnally mynded, is death But to be spiritually mynded is lyfe & peace ⊢ Because that the flesshy mynde is enemite agaynste God: for it is not obedyente to the lawe of GOD: neyther can be. So then they that are in ☞ the flesshe, can not please God.

But ye are not in the flesshe, but in the spi∣ryte: yf so be that the spirite of God dwell in you. If any mā haue not the spirite of Christ, the same is none of his. If Christe be in you, the body is dead because of synne: but the spi¦ryte is lyfe for ryghtuousnesse sake. Wher∣fore, yf the spirite of hym that raysed vp Ie∣sus from deathe, dwell in you: euen he that raysed vp Christe from death, shall quycken your mortall bodyes, because of his spirite that dwelleth in you.

✚ Therfore brethren, we are detters, not [unspec C] to the fleshe, to lyue after the flesshe. For yf ye lyue after the flesshe, ye shall dye. But yf ye (thorowe the spyryte) do mortyfye the dedes of the bodye, ye shall lyue. For as many as are led by the spyryte of God, they are the son¦nes of God. For ye haue not receyued the spy¦ryte of bondage to feare any more, but ye haue receyued the spyryte of adopcyon, wher by we crye: Abba father. * 1.82 The same spyryte certyfyeth our spyryte that we are the sonnes of God. Yf we be sonnes, then are we also hei¦res, the heyres I meane of God, and heyres anexed wyth Chryste: yf so be that we suffre wyth hym, that we may be also gloryfyed to∣gether with him. ⊢

✚ For I suppose that the afflyccyons of [unspec D] this lyfe, are not worthy of the glory, whiche shall be shewed vpon vs. * 1.83 For the feruent desyre of the creature abydeth lokyng, when the sonnes of God shall appeare, because the creature is subdued to vanyte, agaynste the wyll therof, but for his wyll whyche hathe subdued the same in hope. For the same crea∣ture shall be delyuered from the bondage of corruptyon, into the gloryous lybertye of the sonnes of god. For we know, that euery crea¦ture groneth with vs also, and trauayleth in payne, euen vnto this tyme.

Not onely it, but we also whiche haue ☞ the fyrst frutes of the spyryte, mourne in our¦selues also, and wayte for the adopcyon {fleur-de-lys} (of the chyldren of God) euen the delyueraunce of our body. ⊢ ✚ For we are sauyd by hope. But hope that is sene, is no hope. For howe can a man hope for that, which he seyth? But and yf we hope for that we se not, then do we with pacience abyde for it.

Lykewyse, the spirite also helpeth our in [unspec E] firmyties. For we knowe not what to desyre as we ought: but the spyryte maketh inter∣cessyon for vs, with gronynges whyche can not be expressed. And * 1.84 he that searcheth the hertes * 1.85 knoweth, what is the meanynge of the spyryte: for he maketh intercessyon for the Saynctes accordynge to the pleasure of God. ⊢

✚ We know that all thynges worke for the best vnto them that loue God, whiche al¦so are called of purpose. For those whiche he knewe before, he also ordayned before, that they shuld be lyke fashyoned vnto the shape of hys sonne, that he myght be the fyrste be∣gotten sonne amonge many brethren. More ouer, whom he appoynted before, them also he called. And ☞ whom he hath called, thē also he iustyfied, and whom he iustyfied, thē he also gloryfyed.

What shal we then say to these thinges? * 1.86 yf God be on our side, who can be agaynst vs? which spared not his owne sonne, * 1.87 but gaue him for vs al: howe can it be, that with him he shulde not gyue vs all thinges also? Who shall lay any thynge to the charge of Goddes chosen? it is God that iustyfyeth: who is he that can condempne? it is Christe whyche dyed, yee rather whyche is rysen a∣gayne, whiche is also on the ryght hande of God, and maketh intercessyon for vs.

Who shall seperate vs from the loue of Gode shal tribulacion? or anguyshe? or per∣secucion? eyther honger? eyther nakednesse? eyther parel? eyther swearde? As it is wryt∣ten: * 1.88 for thy sake are we kylled al day long, and are counted as Shepe appoynted to be slayne. Neuerthelesse, in all these thynges we ouercome thorowe hym that loued vs. For I am sure, that neyther death, neyther lyfe, neyther Angels, nor rule, nether power, neither thynges present, neyther thinges to come, neither heygth, neither loweth, nether any other creature shal be able to depart vs from the loue of God, whiche is in Christe ••esu our Lorde. ⊢

¶ Paul•• complayneth vpon the hard hertes of the ••ewes that wolde not receyue Chryste, and howe the Heythen a•••• chosen in theyr slende.

CAPI. IX.

I Saye the trueth in Chryste, and lye not, [unspec A] (my canscyence also bearyng me wytnes by the holy ghoste) that I haue great heuy∣nesse, and contynual sorowe in my hert. For * 1.89 I haue wyshed my selfe to be cursed from Christ, for my brethren (my kynsmen as per∣taynyng to the flesshe) whiche are the Israe¦lites. To whome partayneth the adopcyon {fleur-de-lys} (of the chyldren) and the glory, and the co∣uenauntes * 1.90 and the lawe that was gyuen, & the seruyce of God, and the promises: whose also are the fathers, and they of whome (as concernyge the flesshe) Christe came, whiche is God in all thynges to be praysed for euer Amen.

I speake not these thynges, as thought [unspec B] the wordes of god had take none effect. For * 1.91 they are not all Israelytes, whyche are of Israel: neither are they al chyldren straight way, that are the sede of Abraham. But * 1.92 in Isaac shall thy sede be called: that is to say: * 1.93 they whiche are the chyldren of the flesshe, are not the children of God. But they which be the chyldren of promesse, are counted the sede. For this is a worde of promes, * 1.94 aboute this tyme wyl I come, and Sara shal haue a sonne.

Not onely this, but also Rebecca was w^t chylde by one, euen by our father Isaac. For er the chyldren were borne, when they had neither done good neither bad (that the pur¦pose of God by eleccyon, might stāde) it was [unspec C] sayde vnto her, not by the reason of workes, but by the caller: * 1.95 the elder shall serue the yonger. As it is wrytten: Iacob haue I lo∣ued, but Esau haue I hated. What shall we say then? is there any vnrightuousnes with God? God forbyd. For he sayeth to Moises * 1.96 I wyl shew mercy to whom soeuer I shew mercy: and wyl haue compassyon, on whom¦soeuer I haue compassion. So lyeth it not then in a mans wyll or cunnynge, but in the mercye of God. For the scripture sayeth vn∣to Pharao: * 1.97 euen for thys same purpose haue I stered the vp, to shewe my power on the, and that my name myghte be declared thorowe out al the worlde. So hath he mer∣eye on whom he wyl, and whom he wyll, he maketh harde herted.

Thou wylte say then vnto me: why then [unspec D] blameth he vs yet? For who hath bene able* 1.98 to resyst his wyll? But O man, what ar••e thou, whiche disputest with God▪ Shall the worke say to the worke man: why hast thou made me on this fashyon. Hath not the pot∣ter power ouer the clay, euē of the same ••ōpe to make one vessel vnto honoure, and ano∣ther vn to dyshonoure? Euen so, God wyl∣lyng to shew his wrath, and to make his po¦wer knowen suffered wyth longe pacyence the vessels of wrathe, ordayned to dampna∣cyon, and to declare the ryches of his glorye on the vessels of mercye, whiche he had pre∣pared vnto glorye: whom also he called, not [unspec E] of the Iewes onely, but also of the Gentyls As he sayeth also to Ose••? I wyll call them* 1.99 my people whiche were not my people: and her beloued, whiche was not beloued. (& her to haue optained mercy, yhat had not optay¦ned mercy) And it shal come to passe: that in the place where it was sayd vnto them: ye are not my people: there shall they be called the chyldren of the lyuyng god.

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doctryne. Let hym that exhorteth, gyue at∣tendaunce to his exhortacion. If any man gyue, let hym do it with synglenes. Let him that ruleth, do it with dilygence. If any mā [unspec C] shewe mercy, let hym do it with cheareful∣nes. Let loue be without dissimulacyō. Hate that which is euil, and cleaue vnto that whi¦che is good. Be kynde one to another wyth brotherly loue. * 1.100 In gyuyng honoure, go one before another. * 1.101 Be not slouthful in the busynes whiche ye haue in hande. Be feruēt in the spirite. ☞ Applye youre selues to the ryme. Reioyse in hope. Be pacyente in tribu¦lacy on. Continue in prayer. Distribute vn∣to the necessite of the Saynctes: * 1.102 be redy to harbour. * 1.103 Blesse them which persecute you: blesse (I saye) and course not. Be mery with them that are mery. Wepe also with them [unspec D] that wepe. Be of lyke affeccion one towar∣des another. Be not hye mynded: but make your selues equal to thē of the lower sort. ⊢ ✚ Be not wyse in your owne opinions. Re∣compence to no man euyl for euyl. Prouyde afore hande thynges honest {fleur-de-lys} (not onely be∣fore God, but also) in the syght of all men. If it be possyble, (as much as is in you) liue pea ceably with all men. Derely beloued auēge not your selues, but rather gyne place vnto wrath. For it is written: * 1.104 vengeaunce is myne, I wyll rewarde, sayth the Lorde.

Therfore, if thine enemy hōger, fede him, yf he thyrst, gyue hym dryncke. For in so do∣yng ☞ thou shalt heape coles of fyre on hys heade. Be not ouercome of euyll, but ouer∣come euyl, with goodnes. ⊢

¶ The obedyence of men vnto theyr rulers. Loue fulfyl∣leth the lawe. It is nowe no tyme to folowe the worckes of darckenesse.

CAPI. XIII. ✚

LET euery soule submyt hym selfe vn∣to [unspec A] the auctorite of the hyer powers. For * 1.105 there is no power but of god. The powers that be, are ordayned of God. Whosoeuer therfore resysteth power, resysteth the ordy∣naunce of God. But they that resyst, shal re∣ceyue to them selfe damnacyon. For rulers are not fearefull to them that do good, but to them that do euyll. Wyite thou be without feare of the power▪ Do wel then: and so shalt [unspec B] thou be praysed of the same. For he is the mi¦nister of God, for thy welth. But and if thou do that whiche is euyll, then feare, for he bea¦reth not the swearde for nought: for he is the mynyster of God, to take vengeaunce on hym that doth euyl. Wherfore, ye must nedes obey, not onely for feare of vengeaunce: but also because of conseyence. And euen for this cause paye ye tribute. For they are God¦des mynysters, seruynge for the same pur∣pose. ⊢

Gyue to euery man therfore his duetye: * 1.106 tribute to whom tribute belongeth: custo∣me, to whom custome is due: feare, to whom feare belongeth: honoure, to whom honoure pertayneth. ✚ Owe nothynge to any man: [unspec C] but this, that ye loue one another. For he that loueth another hath fulfilled the lawe, For these commaundementes. ‡ 1.107 Thou shalt not commyt aduoutry: thou shalt no•• kyl: y^• shalte not steale: thou shalte not beare false wytnes: thou shalt not lust, and so forthe (yf there be any other commaundement) it is al comprehended in this sayinge. Namely: * 1.108 Loue thy neyghbour as thy selfe. Loue hur¦teth not his neyghboure. Therfore is loue the fulfyllyng of the lawe. ⊢.

✚ This also, we knowe the season howe that it is tyme that we shulde nowe awake out of slepe. For nowe is oure saluacyon ne∣rer, then whē we beleued. The nyght is pas∣sed, the day is come nye. Let vs therfore cast away the dedes of darkenes, and let vs put on the Armoure of lyght. Let vs walkee ho¦nestly as it were in the day light: * 1.109 not in ea∣tynge & drynckyng, neyther in chamburyng and wantonnes, nether in stryfe & enuying: but put ye on the Lorde Iesus Christe. ⊢ And ☞ make not prouysyon for the flesshe, to fulfyl the lustes of it.

¶ The weake ought not to be despysed. No ma•• shuld of∣fende anothers conseyence. Agayne, for out ••••roc thynges shulde no man condempne another.

CAPI. XIIII.

HYm that is weake in the fayth, receyue vnto you, not in dysputynge and trou¦blynge [unspec A] hys conscyence. One beleueth that he maye eate all thynge. Another whyche is weake eateth earbes. Let not hym that ea∣teth, despyse him that eateth not. And let not him whiche eateth not, * 1.110 iudge him that ea∣teth. For God hath receyued him. * 1.111 What art thou that iudgest another mans seruaūt whether he stāde or fal, that pertaineth vnto h{is} maister: ye, he shalbe holden vp, y^t he may stande. For god is able to make him stande.

This man putteth differēce, betwene day [unspec B] & day. Another man coūteth al dayes alyke ☞ Let euery mās mynde satisfye hym selfe. ☞ He that obserueth the daye, dothe it vn∣to the Lorde. And he that doth not obserue the daye, dothe it for the Lorde also. He that eateth, doth it to please the Lorde, for he ge∣ueth God thankes. And he that eateth not, eateth not to please the Lorde wythall, and

geueth God thankes. For none of vs lyueth for him selfe, and no man dyeth for him selfe. For yf we lyue, we lyue vnto the Lorde. And yf we dye, we dye vnto the Lorde. Whether we lyue therfore, or dye, we are the Lordes: For Chryste therfore dyed, and rose agayne, and reuiued, that he myght be * 1.112 Lord of deed and quycke.

But why doest thou than iudge thy bro∣ther? Eyther, why doest thou despyse thy bro¦ther? [unspec C] We shall be all brought before the iud∣gement seate of Chryst. For it is wrytten: as truely as I lyue sayeth the Lorde: * 1.113 al knees shall bowe to me, and all tonges shall gyue a knoweledge to God. So shall euery one of vs gyue accomptes of hym selfe to God. Let vs not therfore iudge one another any more.

But iudge this rather, that no man put a stomblynge blocke, or an occasyon to fall in hys brothers waye. For ✚ I knowe, and am full certyfied by the Lord Iesus, that * 1.114 there is nothynge comen of it selfe: but vnto hym that iudgeth it to be comen: to hym is it co∣men. If thy brother be greued with thy meat [unspec D] nowe walkest thou not charytable. Destroy not hym with thy meate, for whom Christ di∣ed. Cause not your treasure to be euyll spo∣ken of. For the kyngdome of god is not meat and dryncke: but ryghtuousnes, and peace & ioy in the holy ghost. For he that in these thin¦ges serueth Christ, pleaseth God, and is com¦mended of men.

Let vs therfore folowe those thynges whi¦che make for peace, and thynges wherwyth one may edifye another. Destroy not the wor¦ke of God for a lytle meates sake, * 1.115 All thin∣ges are pure: but it is enyll for that man, whiche eateth with hurte of conscyence. It is good nether to eate fleshe, nether to drinke wyne, neyther any thynge, whereby thy bro∣ther stōbleth, eyther falleth, or is made weake Haste thou faythe? haue it wyth thy selfe be∣fore God. Happy is he that condempneth not hym selfe, in the thynge whyche he alo∣weth. For he that maketh conscyence, is dā∣pned yf he eate: because he eateth not of fayth For what soeuer is not of fayth, that same is synne.

¶ The infyrmyti•• and fraylenesse of the weake ought to be ••orne wyth al loue and kyndenesse, after the insample of Chryste.

CAPI. XV.

WE whyche are stronge * 1.116 oughte to [unspec A] beare the fraylnes of them, which are weake, and not to stande in oure owne consaytes. Let euery man please his neyghbour vnto his welth & edyfyinge. For Christ pleased not him selfe: but as it is wrytten. * 1.117 The rebukes of them whyche re∣buked the, fel on me. ✚ * 1.118 Whatsoeuer thin∣ges are wrytten afore tyme, they are wrytten for our learnyng, that we thorow pacience & comfort of the scryptures, myght haue hope

The God of pacyence and consolacion, graunte you, to be lyke mynded one towar∣des [unspec B] another, after the ensample of Chryste Iesu: * 1.119 that ye all agreynge togyther maye with one mouth prayse god the father of our Lorde Iesus. Wherfore, receyue ye one ano¦ther, as Chryste receyued vs, to the prayse of God. And I say, that Iesus Chryste was a mynister of the circumcision for the trueth of God, to confyrme the promyses made vnto the fathers: * 1.120 that the Gentyles might praise God for his mercy, as it is wryttē. * 1.121 For this cause I wyll prayse the among the gentyls, and synge vnto thy name. And agayne he sayeth: * 1.122 reioyse ye gentyles with his people: And agayne, * 1.123 prayse the Lord al ye gentils, [unspec C] and laude him all ye nacyons together. And agayne Esay sayth: there shalbe * 1.124 the cote of Iesse, and he that shal rise to raigne ouer the gentyles: in him shal the gentyles trust. The God of hope fyll you with al ioye & peace in beleuyng: that ye maye be ryche in hope, tho∣rowe the power of the holy ghost. ⊢

I my selfe am full certyfied of you (my bre¦thren) that ye also are full of goo••nes, & fyl∣led with all knoweledge, and are able to ex∣horte one another. Neuerthelesse (brethren) I haue some what more boldly written onto you, partly to put you in remembraunce, tho¦row the grace that is gyuen me of God, that I shuld be the minister of Iesu Christ amōg [unspec D] the Gentylles, and shulde mynistre the Go∣spell of God, that the offerynge of the genti∣les myght be acceptable, and saynctyfyed by the holy gost, I haue therfore wherof I may reioyse thorow Christ Iesu, in those thinges whiche pertayne to God. For I dare not spe¦ke of any of these thynges which Christ hath not wrought by me, to make the Gentyls obe¦dyent, with worde and dede, in myghtye syg∣nes and wonders, by the power of the spyryte of God: so that from Ierusalem & the coaites rounde aboute vnto Illyrycū, I haue fylled al coūtrees with the Gospell of Christ.

So haue I enforced my selfe to preach the Gospell, not where Christe was named, least [unspec E] I shulde haue bylt on another mannes ••oun 〈…〉〈…〉. * 1.125 To whome he 〈…〉〈…〉 shal se: and they that herde not shal vnderstande. For this cause I haue bene ofre let {fleur-de-lys} (and am let as yet) that

I coulde not come vnto you: but nowe, seing I haue no more to do in these countrees, and also haue bene desirous many yeres to come vnto you, when soeuer I take my iorney into Spayne, I wyll come to you. For I trust to se you in my iorney, and to be brought on my waye thy therward by you, after that I haue [unspec F] somwhat enioyed your acquayntaunce.

Now go I vnto Ierusalem, and * 1.126 myni∣ster vnto the Saynctes. For it hath pleased them of Macedonia and Achaia to make a certayne distrybucion vpon the poore San∣tes, which are at Ierusalem. It hath pleased them verely, and theyr detters are they. For yf the Gentyles be made partakers of theyr spyritual thynges, theyr duety is to mynister vnto them in bodely thynges. When I haue perfourmed this, & haue brought them thys truyte sealed, I wyll come backe agayne by you into Spayne. I am sure that when I come vnto you I shall come with aboūdaūce of the blessynge of the Gospel of Christ, ✚ I [unspec G] beseche you brethren for our Lord Iesu Chri¦stes sake, and for the loue of the spyryte, that ye helpe me in my busynesse with your pray∣ers to God for me, that I may be delyuered from them which beleue not in Iewry: and y^t this my seruyce, whiche I haue to do at Ie∣rusalem, may be accepted of the Sanctes, y^• I may come vnto you with ioye, by the wyll of God, and may with you be refreshed. The God * 1.127 of peace be with you.

AMEN.

¶ A Chapter of salutacyons. He warneth them to beware or mens doctryne, and cōmaundeth vnto them certayne god∣ly men, that were louers and brethren in the trueth.

CAPI. XVI.

I Commende vnto you Phebe, oure syster [unspec A] (whiche is a mynister of the congregacy∣on of Cēchrea) that ye receiue her in the Lord as it becōmeth Saynctes, and that ye assyste her in what soeuer busines she nedeth of your ayde. For she hath suckered many, and myne owne selfe. Grete Prisea and * 1.128 Aquila my helpers in Christe Iesu, whyche haue for my lyfe layde downe their owne neckes. Unto whom not I onely gyue thankes, but also al the congregacyons of the Gentyles. Lyke∣wyse, grete the congregacyon that is in their [unspec B] house. Salute my well beloued Epenites, which is ☞ the first frute of Achaia in Christ Grete Mary whiche bestowed much labour on vs. Salute Andronicus and Iunea my cosyns, & prisoners with me also, whiche are well taken amonge the Apostles 〈…〉〈…〉 in Chryste before me. 〈…〉〈…〉 my be∣loued in the Lorde. Salute Urban our hel∣per in Christ, & Stachis my beloued. Salute Appelles approued in Christ. Salute them▪ whiche are of Aristobolus housholde. Sa∣lute Hirodion my kynsman. Grete them that be of the housholde of Narcissus, whiche are in the Lord. Salute Triphena and Tripho∣sa, whiche women laboure in the Lorde. Sa¦lute [unspec C] the beloued Persis, which laboured mo¦che in the Lord. Salute Rufus chosen in the Lorde, and his mother and myne. Grete A∣sincritus, Philogō, Herman, Patropas, Mar¦curius, and the brethren whiche are with thē. Salute Philologus and Iulia, Nereus and his syster, and Olimpha, and all the sanctes* 1.129 whiche are with them. Salute one another wyth an holy kysse. The congregacions of Christe salute you.

✚ * 1.130 I beseche you brethren, marke them whiche cause deuision and geue occasions of euyll, contrary to the doctrine, which ye haue learned: and auoyde them. For they that are suche, serue not the Lord Iesus Christ, * 1.131 but their owne bellyes, and with swete and flat∣terynge wordes, deceyue the hertes of the in¦nocentes. For your obediēce is gone abrode vnto all men. I am glad therfore no dout, of you. But yet I wolde haue you wyse vnto [unspec D] that which is good, and to be innocent as cō¦cernyng euyl. The God of peace shal treade Satan vnder your fete shortly. The grace of our Lorde Iesu Christ be with you.

Tymotheus my worke felowe, & Lucius, and Iason, and Sos••pater my kinsmē, salute you, I Tercius salute you, which wrote this Epystle in the Lorde. * 1.132 Gayus myne hoste and the host of al the congregacion, saluteth you. Erastus the chamberlayne of the cytye, saluteth you. And Quartus a brother salu∣teth you. The grace of our Lord Iesu Christ be with you all. Amen. ⊢

To him that is of power to stably she you, accordyng to my Gospell, & preachyng of Ie¦sus Christe in vtterynge of the mystery whi∣che was kepte secrete sence the worlde be∣ganne, but nowe is opened by the Scryptu∣res of the Prophetes at the commaundemēt of the euerlasting God, to stere vp obedience to the fayth, publyshed amonge all nacions: To the same God, whiche alone is wyse, be {fleur-de-lys} (honoure and) prayse thorow Iesus Christ for euer. AMEN.

¶ To the Romaynes. ¶ This Epystle was sent from Corinthum by Phebe, she that was the minyster vnto the Congregacyon at Cenchrea.

Notes

• * 1.1

  Actes. 13. ••.
• * 1.2

  Deut. 18. c. Actes. iii. d ••nd. vii. e.
• * 1.3

  Math. i. a. ••im. ii. b
• * 1.4

  〈◊〉〈◊〉. ix. b.
• * 1.5

  Loiii. i. a. ••••la. ••. ••.
• * 1.6

  Iohn. iiii. e ••xo••. iii. c.
• * 1.7

  Philip. i. a ••••ll••. i. a.
• * 1.8

  〈◊〉〈◊〉. 16. b.
• * 1.9

  ••ccle. 43. ••. 〈…〉〈…〉. i. d.
• ‡ 1.10

  Corin. i. e.
• * 1.11

  Aha••ue •• a Gala. iii ••. Hebre. x. g.
• * 1.12

  Actes. 17. f.
• * 1.13

  Actes ••4. e. Hebre. xi. a.
• * 1.14

  Psal. xi•• a
• * 1.15

  Deute. 1••. ••
• * 1.16

  Psal. ••••6. •• ••••r••. ii. e
• ‡ 1.17

  Eze. xiiii. b.
• ‡ 1.18

  Leuit. 18. ••.
• ‡ 1.19

  Leuit▪ 〈◊〉〈◊〉▪ ••▪
• * 1.20

  A••te••. vii. ••.
• * 1.21

  Osee. vii. a
• * 1.22

  Mat. vii. a.
• ‡ 1.23

  2. Reg. 12. ••
• ‡ 1.24

  ••••••r. 30. •• ••••••••s. 17. g
• ‡ 1.25

  ••at. xvi d Psal. 〈◊〉〈◊〉. ••.
• ‡ 1.26

  ••. Pa••. xix. •• ••••••••s x. ••. Ephe. vi. ••. ••ollo. i••. ••
• ‡ 1.27

  Iames. ••. ••.
• * 1.28

  Math. 〈◊〉〈◊〉.
• ‡ 1.29

  Ihon. vii. ••
• * 1.30

  Mat. 〈…〉〈…〉
• * 1.31

  Es••r. 〈…〉〈…〉 Ez••. 〈…〉〈…〉
• * 1.32

  Ihon. ••. ••.
• ‡ 1.33

  Rom••. 〈◊〉〈◊〉 ••ollo. 〈…〉〈…〉
• * 1.34

  Roma. 〈…〉〈…〉
• * 1.35

  2. Tim. 〈…〉〈…〉
• * 1.36

  Iohn. 〈…〉〈…〉
• * 1.37

  Psa. 〈…〉〈…〉 Psal. 〈…〉〈…〉
• * 1.38

  Psal. 14. a. and. ••2. ••.
• * 1.39

  Psal. v. b.
• * 1.40

  Psal. v. b. ••••oue••. ••. ••
• ‡ 1.41

  Esay. 59. b.
• * 1.42

  Psal. 36. ••.
• * 1.43

  Gala. ii. ••.
• ‡ 1.44

  ••••••. 53. ••.
• * 1.45

  〈…〉〈…〉. ii. ••.
• * 1.46

  〈…〉〈…〉. ii. ••.
• * 1.47

  Esay. 51. ••.
• * 1.48

  Gene. xv. b. Gala. iii. ••. Iacob. ii. ••.
• * 1.49

  Ps••••. 32. ••.
• * 1.50

  Gene. xv. ••.
• * 1.51

  Gen. xvii. ••
• * 1.52

  Gala. iii. ••.
• * 1.53

  Esay. 51. a.
• ‡ 1.54

  Gene. 17. a.
• * 1.55

  Gene. 17. a Gene. xv. b.
• * 1.56

  Rom. xv. ••.
• * 1.57

  Iohn. 16. g.
• * 1.58

  Hebre. iii. a.
• * 1.59

  Iacob. i. a.
• * 1.60

  Ephe. ii. a. Co. i. ••. 1. ii. ••
• ‡ 1.61

  Ihon. iii. ••. 1. Iohn. ••. b
• * 1.62

  〈◊〉〈◊〉 〈◊〉〈◊〉
• * 1.63

  Ioh••▪ ••
• * 1.64

  Gal••. ••i••
• * 1.65

  ••••l••. iii. d ••ollo. ii. b.
• * 1.66

  Ephe. 4. ••.
• * 1.67

  〈◊〉〈◊〉. ii. b
• * 1.68

  Apoca. i. d.
• * 1.69

  ••bon. ••. ••. ii. Petr. i. d
• * 1.70

  Iho. viii. d Roma. 8. a.
• * 1.71

  Gene. ii. ••. Roma. v. ••
• * 1.72

  i. Cor. vii. ••
• * 1.73

  Math. v. ••.
• * 1.74

  Roma v. e Gala. 〈◊〉〈◊〉. ••.
• * 1.75

  Exodi. xx. e Deute. v. ••
• * 1.76

  i. Timo. i. b Gala. iii. c.
• * 1.77

  Esay. 〈◊〉〈◊〉▪ ••
• * 1.78

  Gene. vi ••
• * 1.79

  Ihon. 8. d. Roma. vi d
• * 1.80

  Hebre. 7. c
• * 1.81

  Luke. xx b. Ihon. 〈◊〉〈◊〉. b.
• * 1.82

  Gala. 4. ••. ••. Timo. i. v ii. ••or••. ••. d. a 10. v. a. Ephe. ••. a.
• * 1.83

  ••••. Lor. v. ••.
• * 1.84

  •• Par. 28. b. Psal. vii ••.
• * 1.85

  Iere 17. ••. ••••al. vii. ••.
• * 1.86

  Num. ••4. b Luke. xx. b.
• * 1.87

  Ihon. iii. ••. ••loy. ••iii. d
• * 1.88

  Psal. 44. d
• * 1.89

  Exodi. 32. ••
• * 1.90

  Roma. 3. ••
• * 1.91

  Roma. 〈◊〉〈◊〉. ••
• * 1.92

  Gene. xxi. b
• * 1.93

  Iohan ••. •• Roma. 〈◊〉〈◊〉. ••
• * 1.94

  Gene. 1••. ••.
• * 1.95

  Gene. 25. ••.
• * 1.96

  Exodi. 〈◊〉〈◊〉. d
• * 1.97

  Exod. ix. d.
• * 1.98

  Esay xiv •• ••ne. 〈◊〉〈◊〉. ••. E••. 〈◊〉〈◊〉▪ 〈◊〉〈◊〉 ••. 〈◊〉〈◊〉 x••••••. ••▪
• * 1.99

  Ose••. 〈◊〉〈◊〉. d. ••. 〈◊〉〈◊〉. 〈◊〉〈◊〉. ••
• * 1.100

  ••. Pete. ii. d
• * 1.101

  Eccle. 3••. ••.
• * 1.102

  D••b•• xiii. ••
• * 1.103

  Math. v. ••
• * 1.104

  Drute. 32. d
• * 1.105

  Sapi vi a Ihon. iii. d. and xvii. b.
• * 1.106

  Math. 〈◊〉〈◊〉 and. xxii.
• ‡ 1.107

  Exod. x••. •• Deute. ••. •• Math. v. •• Luke. 〈◊〉〈◊〉. ••
• * 1.108

  Leuit xix. •• Math. 〈◊〉〈◊〉 Mark. xiii Gala. v. ••. Iaco. 〈◊〉〈◊〉. ••
• * 1.109

  Luke. xxi. ••. Eccle 〈◊〉〈◊〉. ••. ••. 10. 37. ••
• * 1.110

  R••••. xii. ••
• * 1.111

  Iacob. 4. b
• * 1.112

  ••de••. 〈◊〉〈◊〉. ••. Philip. ii. b
• * 1.113

  Esay. xlv. e. Philip. ii. b
• * 1.114

  Math. xv. •• ••des. x. b. •• Tim 4. •• Mark 7. d.
• * 1.115

  〈◊〉〈◊〉. i. d.
• * 1.116

  Gala. vi. a.
• * 1.117

  Psal. 69. ••
• * 1.118

  Rom. iiii. d.
• * 1.119

  Leuit. xix. d
• * 1.120

  Deute. xx. •• 2. Reg. 22 d.
• * 1.121

  Psal. 18. g.
• * 1.122

  Deute. 32. ••
• * 1.123

  Psal 117. ••
• * 1.124

  Esaye. xi. ••
• * 1.125

  Esay. iii. d. and. 〈◊〉〈◊〉 v. •• Roma. x. ••
• * 1.126

  ••••••••••. xi. d. a••••. xx••i▪ ••. d 1. Cor••. 1••. a 〈◊〉〈◊〉▪ Cor•• 8. a and. ix. a
• * 1.127

  1. Cor••. 14. ••
• * 1.128

  Actes. 18. a. 2▪ Tim. 4. d
• * 1.129

  ••••. Cor. ••••••
• * 1.130

  Colloss. ii. •• Ephes. ••. ••
• * 1.131

  Phil••. ••••••
• * 1.132

  Actes. x••••. ••