Bible (Bishops')/Romans

Chapter 1
Paul the seruaunt of Iesus Christe, called [to be] an Apostle, seuered into the Gospel of God.

Which he had promised afore by his prophetes in ye holy scriptures

Of his sonne, which was made of the seede of Dauid after the fleshe:

And hath ben declared to be the sonne of God, with power after the spirite that sanctifieth, by the resurrectio from the dead, of Iesus Christe our Lorde.

By whom we haue receaued grace and apostleship, that obedience myght be geuen vnto the fayth in his name, among all heathen.

Among whom, ye are also the called of Iesus Christe:

To all that be in Rome, beloued of God, saintes by callyng, grace to you, and peace, from God our father, and the Lorde Iesus Christe.

First verily I thanke my God through Iesus Christe for you all, that your fayth is publisshed throughout all the worlde.

For God is my witnesse, whom I serue with my spirite in the Gospell of his sonne, that without ceassyng I make mention of you,

Praying alwayes in my prayers, that by some meane at the last, one tyme or other, I myght take a prosperous iourney by the wyll of God, to come vnto you.

For I long to see you, that I myght bestowe among you some spirituall gift, that ye myght be stablisshed.

That is, that I might haue consolation together with you, eche with others fayth, yours and mine.

I woulde that ye should knowe brethren, howe that I haue oftentymes purposed to come vnto you ( and haue ben let hytherto,) that I myght haue some fruite also among you, as among other of the gentiles.

I am debter both to the grekes, and to the barbarous, both to the wyse, and to the vnwise.

So that as much as in me is, I am redy to preache the Gospell to you that are at Rome also.

For I am not ashamed of the Gospell of Christ, because it is the power of God vnto saluation to all that beleue, to the Iewe first, and also to the Greke.

For by it is the ryghteousnes of God opened fro fayth to fayth. As it is written: the iuste shall lyue by fayth.

For the wrath of God appeareth from heauen, against all vngodlynesse & vnrighteousnes of men, which withholde the trueth in vnrighteousnes.

For that that may be knowen of God, is manifest among them, because God hath shewed it vnto them.

For his inuisible thinges, being vnderstanded by his workes, through the creation of the worlde, are seene, that is, both his eternall power and godhead: So that they are without excuse.

Because that when they knewe God, they glorified hym not as God, neither were thankefull, but waxed full of vanities in their imaginations, and their foolishe heart was blynded.

When they counted them selues wyse, they became fooles:

And turned the glorie of the immortall God, vnto an image, made not only after the similitude of a mortal man, but also of birdes, and foure footed beastes, and of crepyng beastes.

Wherefore God gaue them vp to vncleanenesse, through the lustes of their owne heartes, to defyle their owne bodies among them selues.

Whiche chaunged his trueth for a lye, and worshipped and serued the creature, more then the creator, which is to be praysed for euer. Amen.

Wherefore God gaue them vp vnto shamefull lustes: For euen their women dyd chaunge the naturall vse, into that which is agaynst nature.

And likewise also, the men left the naturall vse of the woman, and brent in their lustes one with another, and men with men wrought fylthynesse, and receaued to them selues the rewarde of their errour (as it was accordyng)

And as they regarded not to knowe God: euen so God deliuered them vp vnto a leude mynde, that they should do those thinges which were not comely:

Beyng full of all vnrighteousnes, fornication, craftynesse, couetousnes, maliciousnes, full of enuie, murther, debate, deceite, euyll conditioned, whysperers,

Backbyters, haters of God, dispiteful, proude, boasters, bryngers vp of euyll thinges, disobedient to father & mother:

Without vnderstandyng, couenaunt breakers, without naturall affection, truice breakers, vnmercyfull.

The whiche knowyng the righteousnes of God, howe that they which commit such thynges are worthy of death, not only do the same, but also haue pleasure in them that do them.

Chapter 2
Therefore art thou inexcusable, O ma, whosoeuer thou be that iudgest. For in that same wherin thou iudgest another, thou condempnest thy self. For thou that iudgest, doest euen ye selfe same thynges.

But we are sure that the iudgement of god is according to the trueth, against them which commit such thynges.

Thinkest thou this, O thou man that iudgest them whiche do such thynges, and doest the same [thy selfe] that thou shalt escape the iudgement of God?

Eyther despisest thou the rychesse of his goodnes, & pacience, and long sufferaunce, not knowyng that the kyndnesse of god leadeth thee to repentauce?

But thou after thy stubbernnesse and heart that can not repent, heapest vnto thy selfe wrath, agaynst the daye of wrath and declaration of the righteous iudgement of God:

Which wyl rewarde euery man accordyng to his deedes:

To them, whiche by continuyng in well doyng seke for glorie, and honour, and immortalitie, eternall lyfe.

But vnto them that are contentious, & that do not obey the trueth, but obey vnrighteousnes [shall come] indignation, and wrath.

Tribulation, and anguishe, vpon euery soule of man that doeth euyll, of the Iewe first, and also of the Greke:

But glorie, and honour, and peace to euery man that doeth good, to ye Iewe first, and also to the Greke.

For there is no respect of persos with God.

For whosoeuer hath sinned without lawe, shall also perishe without lawe: And as many as haue sinned in ye lawe, shalbe iudged by the lawe.

(For in the sight of God, they are not righteous whiche heare the lawe: but the doers of the lawe shalbe iustified.

For when the Gentiles, which haue not the lawe, do of nature the thynges conteyned in the lawe: they hauing not the lawe, are a lawe vnto them selues.

Which shewe the workes of the lawe written in their heartes, their conscience bearing them witnesse, & their thoughtes, accusyng one another, or excusyng,)

At the day when God shall iudge the secretes of men by Iesus Christe, accordyng to my Gospell.

Behold, thou art called a Iewe, and restest in the lawe, and makest thy boast of God,

And knowest his wyll, and alowest the thinges that be excellent, infourmed by the lawe:

And beleuest that thou thy selfe art a guyde of the blynde, a lyght of them which are in darknesse,

An infourmer of them whiche lacke discretion, a teacher of the vnlearned: which hast the fourme of knowledge, & of the trueth in the lawe.

Thou therefore which teachest another, teachest not thy selfe? Thou preachest a man shoulde not steale, yet thou stealest.

Thou that sayest a man shoulde not commit adulterie, breakest wedlocke. Thou abhorrest idoles, and yet robbest God of his honour.

Thou that makest thy boast of ye lawe, through breakyng the lawe dishonorest God.

For the name of God is euyll spoken of among the Gentiles, through you: As it is written.

For circumcision veryly auayleth, yf thou kepe the lawe: But yf thou be a breaker of the lawe, thy circumcision is made vncircumcision.

Therefore if the vncircumcisio kepe the ordinaunces of the law, shall not his vncircumcisio be counted for circumcisio?

And shall not vncircumcision which is by nature, if it kepe the law, iudge thee, which beyng vnder the letter & circumcision, doest transgresse the lawe?

For he is not a Iewe, whiche is a Iewe outwarde. Neither is that circucision which is outwarde in the fleshe:

But he is a Iewe whiche is one inwardly, and the circumcisio of ye heart, which consisteth in the spirite, and not in the letter [is circumcision] whose prayse is not of men, but of God.

Chapter 3
What preferment then hath ye Iew? or what auauntageth circumcision?

Much euery way. First, for because yt vnto them were committed ye wordes of God.

What then though some of them dyd not beleue? Shal their vnbeliefe make the fayth of God without effect?

God forbyd. Yea let God be true, and euery man a lyer, as it is writte: That thou myghtest be iustified in thy sayinges, and ouercome when thou art iudged.

But yf our vnrighteousnes setteth foorth the righteousnes of God, what shall we saye? Is God vnryghteous which taketh vengeaunce? I speake after the maner of men,

God forbyd. For howe then shall God iudge the worlde?

For yf the trueth of God hath more abounded through my lye, vnto his glory, why am I as yet iudged as a sinner?

And not rather (as men speake euyll of vs, and as some affirme that we say) let vs do euyll, that good may come therof? Whose dampnation is iuste.

What then? Are we better [then they?] No, in no wise. For we haue alredy proued, howe that both Iewes and Gentiles are all vnder sinne.

As it is written: There is none righteous, no not one.

There is none that vnderstandeth, there is none that seketh after God.

They are all gone out of the waye, they are all vnprofitable, there is none that doth good, no not one.

Their throte is an open sepulchre, with their tongues they haue deceaued, the poyso of aspes is vnder their lippes.

Whose mouth is full of cursyng and bytternesse.

Their feete are swyft to shed blood.

Heartes griefe & miserie are in their wayes.

And they way of peace haue they not knowen.

There is no feare of God before their eyes.

Nowe we knowe that what thynges so euer the lawe saith, it saith it to them which are vnder the lawe: That all mouthes maye be stopped, and that al ye world may be indaungered to God.

Because that by the deedes of the lawe, there shall no flesshe be iustified in his syght. For by the lawe, commeth the knowledge of sinne.

But nowe is the righteousnes of God declared without the lawe, beyng witnessed by the testimonie of the lawe and of the prophetes.

The ryghteousnes of God [commeth] by the fayth of Iesus Christe, vnto all and vpon all them that beleue. There is no difference:

For all haue synned, and are destitute of the glorie of God,

Iustified freely by his grace, through the redemption that is in Christe Iesu:

Whom God hath set foorth to be a propitiatio, through fayth in his blood, to declare his ryghteousnes, in that he forgeueth the sinnes that are past,

Which God dyd suffer, to shew at this tyme his righteousnes, that he might be iuste, & the iustifier of hym which beleueth on Iesus.

Where is then thy boastyng? It is excluded. By what lawe? Of workes? Nay, but by the lawe of fayth.

Therfore, we holde that a man is iustified by fayth, without the deedes of the lawe.

Is he the God of the Iewes only? Is he not also of the Gentiles? Yes, euen of the Gentiles also.

For it is one God whiche shall iustifie the circumcision by fayth, and vncircumcision through fayth.

Do we then destroy the lawe through fayth? God forbyd: But we rather mayntayne the lawe.

Chapter 4
What shall we saye then that Abraham our father, as parteynyng to the flesshe, dyd fynde?

For if Abraham were iustified by workes, the hath he wherein to boaste, but not before God.

For what sayth the scripture? Abraham beleued God, and it was counted vnto hym for ryghteousnes.

To hym that worketh, is the reward not reckened of grace, but of duetie.

To hym that worketh not, but beleueth on hym that iustifieth the vngodly, his fayth is counted for ryghteousnes.

Euen as Dauid describeth the blessednesse of the man vnto whom God imputeth righteousnesse without workes:

Blessed are they whose vnrighteousnesse are forgeuen, & whose sinnes are couered.

Blessed is that man to who the Lorde wyll not impute sinne.

Came [this] blessednes then vpon the circumcision, or vpon the vncircumcision also? For we say, that fayth was reckened to Abraham for ryghteousnes.

Howe was it then reckened? When he was in the circumcision? or whe he was in the vncircumcision? Not in the circumcision: but in vncircumcision.

And he receaued the signe of circumcision, as the seale of the ryghteousnesse of fayth, whiche he had yet beyng vncircumcised, that he shoulde be the father of al them that beleue, though they be not circumcised, that ryghteousnes myght be imputed vnto them also.

And that he myght be father of circumcision, not vnto them only whiche came of the circumcised: but vnto them also that walke in the steppes of the fayth that was in our father Abraham, before the time of circumcision.

For the promise that he shoulde be the heyre of the worlde, [was] not to Abraham or to his seede through the lawe, but through the ryghteousnes of fayth.

For yf they which are of the lawe be heyres, then is fayth but vayne, and the promise of none effect:

Because the lawe causeth wrath. For where no lawe is, there is no transgression.

Therefore by fayth [is the inheritaunce geuen] that it might [come] by grace, that the promise myght be sure to all ye seede, not to that only which is of the lawe, but to that also which is of the fayth of Abraham, which is the father of vs al.

(As it is written, that I haue made thee a father of many nations) before God, whom he beleued, which restoreth the dead vnto life, and calleth those thynges whiche be not, as though they were.

Who contrary to hope, beleued in hope, that he shoulde be the father of many nations, accordyng to that which was spoken: so shall thy seede be.

And he faynted not in the fayth, nor considered his owne body nowe dead, when he was almost an hundred yeres old, neither yet the deadnesse o Saraes wombe.

He stackered not at the promise of God through vnbeliefe: but was strong in fayth, geuyng glorie to God:

And beyng full certified, that what he had promised, he was able also to perfourme.

And therfore was it reckened to hym for righteousnes.

Neuerthelesse, it is not written for hym only, that it was reckened to him:

But also for vs, to whom it shalbe reckened, so that we beleue on hym that raysed vp Iesus our Lorde from the dead.

Which was deliuered for our sinnes, and was raysed agayne for our iustification.

Chapter 5
Therefore being iustified by fayth, we are at peace with god, thorowe our Lorde Iesus Christe:

By whom also we haue had an entrauce by fayth, vnto this grace wherin we stande, and reioyce in hope of the glorie of God.

Not that only: but also we reioyce in tribulations, knowyng that tribulation worketh pacience:

Pacience profe, profe hope:

And hope maketh not ashamed, because the loue of God is shedde abrode in our heartes by the holy ghost, which is geuen vnto vs.

For when we were yet weake, accordyng to the tyme, Christe dyed for the vngodly.

Nowe scace wyll any man dye for the righteous: Yet peraduenture for the good some men durst dye.

But God setteth out his loue towarde vs, seyng that whyle we were yet sinners, Christe dyed for vs.

Muche more then nowe, we that are iustified by his blood, shalbe saued from wrath through hym.

For, yf when we were enemies, we were reconciled to God by the death of his sonne: much more, seyng we are reconciled, we shalbe saued by his lyfe.

Not only so, but we also ioye in God, through our Lorde Iesus Christe, by who we haue nowe receaued the atonement.

Wherfore, as by one man sinne entred into the worlde, & death by sinne: euen so, death entred into all men, insomuch as all haue sinned.

For vnto the lawe, was sinne in the worlde: but sinne is not imputed when there is no lawe.

Neuerthelesse, death raigned from Adam to Moyses, ouer them also that had not sinned with lyke transgression as dyd Adam, whiche is the figure of hym that was to come.

But not as the sinne, so is the gyft. For yf through the sinne of one many be dead: much more the grace of God, and the gyft by grace, which is by one man Iesus Christe, hath abounded vnto many.

And not as by one that sinned [euen so] the gyft. For the iudgement was of one into condemnation: but the gyfte, of many sinnes into iustification.

For yf by the sinne of one, death raigned by the meanes of one: much more they, whiche receaue aboundaunce of grace, and of the gyfte of ryghteousnes, shall raigne in life by the meanes of one, Iesus Christe.

Lykewyse then, as by the sinne of one [sinne came] on all men to condempnation: euen so, by the ryghteousnes of one [good came] vpon all men to the ryghteousnes of lyfe.

For as by one mans disobedience many became sinners: so by the obedience of one, shall many be made ryghteous.

But the lawe in the meane tyme entred in, that sinne shoulde encrease. But where sinne was plenteous, grace was more plenteous.

That as sinne hath raigned vnto death: euen so myght grace raigne thorowe ryghteousnes vnto eternall lyfe, by Iesus Christe our Lorde.

Chapter 6
What shall we saye then? Shall we continue in sinne, that grace maye abound? God forbyd.

Howe shall we that are dead to sinne, lyue any longer therin?

Knowe ye not, that all we whiche haue ben baptized into Iesus Christe, haue ben baptized into his death?

We are buryed then with him by baptisme into his death, that lykewyse as Christe was raysed vp from the dead by the glorie of the father: euen so, we also shoulde walke in newnesse of lyfe.

For if we be graft together by the likenesse of his death: euen so shall we be [partakers] of the resurrection:

Knowyng this, that our olde man is crucified with hym also, that the body of sinne might vtterly be destroyed, that hencefoorth we shoulde not serue sinne.

For he that is dead, is iustified from sinne.

And yf we be dead with Christe, we beleue that we shall also lyue with him:

Knowyng that Christe beyng raysed from the dead, dyeth no more, death hath no more power ouer hym.

For as touchyng that he dyed, he dyed concerning sinne once: And as touching that he lyueth, he lyueth vnto God.

Lykewyse, recken your selues to be dead to sinne, but alyue vnto God, thorowe Iesus Christe our Lorde.

Let not sinne raigne therefore in your mortall bodie, that ye shoulde thervnto obey by the lustes of it.

Neither geue ye your members as instrumentes of vnryghteousnesse vnto sinne: but geue your selues vnto God, as they that are alyue from the dead, and your members as instrumentes of ryghteousnesse vnto God.

For sinne shall not haue power ouer you, because ye are not vnder ye lawe, but vnder grace.

What then? Shall we sinne, because we are not vnder the lawe, but vnder grace? God forbyd.

Knowe ye not, how that to whom soeuer ye commit your selues as seruauntes to obey, his seruauntes ye are to whom ye obey: whether it be of sinne vnto death, or of obedience vnto ryghteousnesse?

But God be thanked, that ye were the seruautes of sinne: but ye haue obeyed with heart the fourme of doctrine, into the which ye were brought vnto.

Being then made free fro sinne, ye are become ye seruauntes of ryghteousnesse.

I speake after the maner of men, because of the infirmitie of your fleshe. As ye haue geuen your members seruauntes to vncleannesse and iniquitie, vnto iniquitie: euen so nowe geue your members seruauntes to righteousnesse, vnto holynesse.

For when ye were the seruauntes of sinne, ye were free from ryghteousnesse.

What fruite had ye then in those thynges, wherof ye are nowe ashamed? For the ende of those thynges, is death.

But nowe ye beyng made free from sinne, and made the seruauntes of God, haue your fruite vnto holynesse, and the ende euerlastyng lyfe.

For the rewarde of sinne is death: but the gyft of God is eternall lyfe, thorowe Iesus Christe our Lorde.

Chapter 7
Knowe, ye not brethre (for I speake to the that knowe the lawe) how that the law hath power ouer a ma, as long as he lyueth?

For the woman which is in subiectio to a man, is bounde by the lawe to the man, as long as he lyueth: But yf the man be dead, she is loosed from the lawe of the man.

So then yf whyle the man lyueth, she couple her selfe with another man, she shalbe counted a wedlocke breaker: But yf the man be dead, she is free from the law, so that she is no wedlocke breaker, though she couple her selfe with another man.

Euen so, ye also my brethren, are dead concernyng the lawe by the body of Christe, that ye shoulde be coupled to another, who is raysed from the dead, that we shoulde bryng foorth fruite vnto God.

For when we were in the fleshe, the lustes of sinne whiche were by the lawe wrought in our members, to bring forth fruite vnto death.

But nowe are we delyuered from the lawe, and dead vnto it whervnto we were in bondage, that we shoulde serue in newenesse of spirite, and not in the oldnesse of the letter.

What shall we say then? Is the lawe sinne? God forbyd. Neuerthelesse, I knewe not sinne, but by the lawe: For I had not knowen lust, except the lawe had sayde, thou shalt not lust.

But sinne, takyng occasion by the commaundement, wrought in me all maner of concupiscence. For without the lawe, sinne [was] dead.

I once lyued without lawe: But when the commaundement came, sinne reuyued,

And I was dead. And the very same commaundemet, which was ordeyned vnto lyfe, was founde to be vnto me an occasion of death.

For sinne, takyng occasion by the commaundement, hath deceaued me, and by the same slewe [me.]

Wherfore the lawe is holy, and the commaundement holy, & iust and good.

Was that then which was good, made death vnto me? God forbyd. But sinne, that sinne myght appeare, by that which was good to worke death in me: that sinne by ye commaundement, myght be out of measure sinfull.

For we knowe, that the lawe is spirituall: but I am carnall, solde vnder sinne.

For that which I do, I alowe not. For what I woulde, that do I not: but what I hate, that do I.

If I do nowe that which I woulde not, I consent vnto the lawe, that it is good.

Nowe then, it is not I that do it: but sinne that dwelleth in me.

For I knowe, that in me, that is to say in my fleshe, dwelleth no good thyng. For to wyll, is present with me: but I fynde no meanes to perfourme that which is good.

For the good that I woulde, do I not: But the euyll which I woulde not, that do I.

And yf I do that I woulde not, then is it not I that doth it, but sinne that dwelleth in me.

I fynde then by the lawe, that when I woulde do good, euyll is present with me.

For I delite in the lawe of God, after the inwarde man:

But I see another lawe in my members, rebellyng agaynst the lawe of my mynde, and subduyng me vnto the lawe of sinne, which is in my members.

O wretched man that I am: Who shall deliuer me from the body of this death?

I thanke God through Iesus Christe our Lorde. So then, with the mynde I my selfe serue the lawe of God: but with the fleshe, the lawe of sinne.

Chapter 8
There is then no dampnation to them which are in Christe Iesu, which walke not after the fleshe, but after the spirite.

For the lawe of the spirite of lyfe, through Iesus Christe, hath made me free from the lawe of sinne and death.

For what the lawe coulde not do, in as much as it was weake through the fleshe, God sendyng his owne sonne, in the similitude of sinfull fleshe, euen by sinne, condempned sinne in the fleshe:

That the ryghteousnesse of the lawe, myght be fulfylled in vs, which walke not after the fleshe, but after the spirite.

For they that are carnall, are carnally mynded: But they that are spirituall, are spiritually mynded.

To be carnally mynded, is death: But to be spiritually mynded, is lyfe & peace:

Because that the fleshly mynde is enmitie agaynst God: For it is not obedient to the lawe of God, neither can be.

So then, they that are in the fleshe, can not please God.

But ye are not in the fleshe, but in the spirite, yf so be that the spirite of God dwell in you. If any man haue not the spirite of Christe, the same is none of his.

And yf Christe be in you, the body is dead because of sinne: but the spirite is lyfe for ryghteousnesse sake.

But, yf ye spirite of hym that raysed vp Iesus from the dead, dwell in you: euen he that raised vp Christe from the dead, shall also quicken your mortall bodyes, because that his spirite dwelleth in you.

Therfore brethren, we are detters, not to the fleshe, to lyue after the fleshe.

For if ye liue after ye fleshe, ye shall dye: But if ye through the spirite, do mortifie the deedes of the body, ye shall lyue.

For as many as are led by the spirite of God, they are the sonnes of God.

For ye haue not receaued the spirite of bondage agayne to feare: but ye haue receaued the spirite of adoption, wherby we cry, Abba, father.

The same spirite, beareth witnesse to our spirite, that we are ye sonnes of God.

If we be sonnes, then are we also heyres, the heyres of God, and ioyntheyres with Christe: So that we suffer together, that we may be also glorified together.

For I am certaynely perswaded that the afflictions of this tyme, are not worthy of the glory which shalbe shewed vpon vs.

For the feruent desire of the creature, abydeth lokyng whe the sonnes of God shall appeare:

{{verse|8|20}Because the creature is subiect to vanitie, not wyllyng, but for hym which hath subdued the same in hope.

For the same creature shalbe made free from the bondage of corruptio, into the glorious libertie of ye sonnes of God.

For we knowe, that euery creature groneth with vs also, and trauayleth in payne, euen vnto this tyme.

Not only [they], but we also which haue the first fruites of the spirite, and we our selues mourne in our selues, and wayte for the adoption, euen the deliueraunce of our body.

For we are saued by hope: But hope that is seene, is no hope. For howe can a man hope for that which he seeth?

But and yf we hope for that we see not, the do we with pacience abide for it.

Lykewyse, the spirite also helpeth our infirmities. For we knowe not what to desire as we ought: but ye spirite maketh great intercession for vs, with gronynges, which can not be expressed.

And he that searcheth the heartes, knoweth what is the meanyng of the spirite: for he maketh intercession for the saintes accordyng to the pleasure of God.

For we knowe yt all thinges worke for the best, vnto them that loue God, to them which also are called of purpose.

For those which he knewe before, he also dyd predestinate, that they shoulde be lyke fashioned vnto the shape of his sonne, that he myght be ye first begotten among many brethren.

Moreouer, whom he dyd predestinate, the also he called. And whom he called, them also he iustified: And whom he iustified, them he also glorified.

What shall we then say to these thynges? If God be on our syde, who can be agaynst vs?

Which spared not his owne sonne, but gaue hym for vs all: Howe shall he not with hym also geue vs all thynges?

Who shall lay any thyng to the charge of Gods chosen? It is God that iustifieth:

Who is he that can condempne? It is Christe which dyed, yea rather which is raysed agayne, which is also on the ryght hande of God, and maketh intercession for vs.

Who shall seperate vs from the loue of God? Shall tribulation or anguishe, or persecution, either hunger, either nakednesse, either peryll, either sworde?

As it is written: For thy sake are we kylled all daye long, and are counted as sheepe for the slaughter.

Neuerthelesse, in all these thinges we ouercome, through hym that loued vs.

For I am sure, that neither death, neither lyfe, neither angels, nor rule, neither power, neither thynges present, neither thynges to come,

Neither heygth nor deapth, neither any other creature, shalbe able to seperate vs from the loue of God, which is in Christe Iesu our Lorde.

Chapter 9
I say ye trueth in Christ, I lye not, my conscience also bearyng me witnesse by the holy ghost,

That I haue great heauinesse, & continuall sorowe in my heart.

For I haue wisshed my selfe to be cursed from Christe, for my brethren, my kynsmen as pertaynyng to ye fleshe,

Which are the Israelites: To whom pertayneth the adoption, and the glory, & the couenauntes, and the lawe that was geuen, and the seruice of God, and the promises.

Of whom are the fathers, of whom as concernyng the fleshe, Christe [came,] which is God, in all thynges to be praysed for euer. Amen.

And it can not be, that the worde of God shoulde take none effect. For they are not all Israelites, which are of Israel:

Neither are they all chyldren that are the seede of Abraham: But in Isaac shall thy seede be called.

That is to say: They which are the chyldren of the fleshe, are not the chyldren of God: But they which be the childre of promise, are counted the seede.

For this is a worde of promise: About this tyme wyll I come, and Sara shall haue a sonne.

Not only this, but also Rebecca was with chylde by one [euen] by our father Isaac.

For yer the [chyldren] were borne, when they had neither done good neither bad, (that the purpose of God by election might stande: not by the reason of workes, but by the caller)

It was sayde vnto her: The elder shall serue the younger.

As it is written: Iacob haue I loued, but Esau haue I hated.

What shall we say then? Is there any vnrighteousnes with God? God forbid.

For he sayth to Moyses: I wyll shewe mercy to whom I shewe mercy: And wyll haue compassion, on whom I haue compassion.

So then it is not of the wyller, nor of the runner: but of the mercy of God.

For the scripture sayth vnto Pharao: Euen for this same purpose haue I stirred thee vp, to shewe my power in thee, & that my name myght be declared throughout all the worlde.

So hath he mercy on whom he wyll, and whom he wyll, he hardeneth.

Thou wylt say then vnto me: Why then blameth he [vs] yet? For who hath ben able to resist his wyll?

But O man, what art thou which disputest with God? Shall the worke say to the workeman, why hast thou made me on this fashion?

Hath not the potter power ouer the clay, euen of the same lumpe to make one vessel vnto honour, and another vnto dishonour?

If then, God wyllyng to shewe his wrath, and to make his power knowe, suffred with long patience, the vessels of wrath, ordayned to destruction,

To declare the riches of his glory, on the vessels of mercy, which he had prepared vnto glory:

Whom also he called, not of ye Iewes only, but also of the Gentiles.

As he sayth also in Osee: I wyll call them my people, which were not my people: and her beloued, which was not beloued.

And it shall come to passe, that in the place where it was sayde vnto them: Ye are not my people, there shall they be called ye chyldren of the lyuyng God.

And Esaias cryeth concerning Israel: Though the number of the children of Israel, be as the sande of the sea, yet [but] a remnaunt shalbe saued.

For he finisheth the worde, and maketh it short in ryghteousnesse: For a short worde wyll the Lorde make on earth.

And as Esaias sayde before: Except the Lorde of Sabboth had lefte vs seede, we had ben made as Sodoma, and had ben lykened to Gomorrha.

What shall we say then? that the gentiles which folowed not ryghteousnes, haue obtayned righteousnesse: euen the ryghteousnesse which cometh of fayth.

But Israel, which folowed the lawe of ryghteousnesse, hath not attayned to the lawe of ryghteousnesse.

Wherfore? Because [they sought it] not by fayth: but [as it were] by the workes of the lawe. For they haue stumbled at the stumblyng stone,

As it is written: Beholde, I put in Sion a stumblyng stone, and a rocke of offence: And whosoeuer beleueth on hym, shall not be confounded.

Chapter 10
Brethren, my heartes desire & prayer to God for Israel, is, that they myght be saued.

For I beare them recorde, that they haue a zeale of God: but not accordyng to knowledge.

For they beyng ignoraunt of Gods ryghteousnesse, and goyng about to stablyshe their owne righteousnesse, haue not ben obedient vnto the ryghteousness of God.

For Christe is the ende of the lawe, for ryghteousnesse to all that beleue.

For Moyses writeth, of the ryghteousnesse which [is] of the lawe, howe that the man which doth those thinges, shall lyue by them.

But the ryghteousnesse which is of fayth, speaketh on this wise: Say not thou in thyne heart, who shall ascende into heauen? That is, to fetch Christe downe from aboue.

Either who shall descende into the deepe? That is, to fetch vp Christe agayne from the dead.

But what sayth he? The worde is nye thee, euen in thy mouth, and in thy heart. This same is the worde of faith, which we preache

For if thou shalt knowledge with thy mouth, the Lorde Iesus, and shalt beleue in thyne heart that God raysed hym from the dead, thou shalt be saued.

For with the heart man beleueth vnto ryghteousnesse, and with ye mouth man confesseth to saluation.

For the scripture sayth: Whosoeuer beleueth on him, shall not be cofounded.

There is no difference betwene the Iewe & the Greke: for the same Lorde ouer al, is riche vnto al yt call vpon him.

For whosoeuer shall call on the name of the Lorde, shalbe saued.

Howe then shall they call on hym, on whom they haue not beleued? Howe shall they beleue on hym of whom they haue not hearde? Howe shal they heare, without a preacher?

And howe shall they preache, except they be sent? As it is written: Howe beautifull are the feete of them whiche bryng good tydynges of peace, & bryng good tydynges of good thynges.

But they haue not all obeyed ye Gospel. For Esaias sayth: Lorde, who hath beleued our sayinges?

So then fayth commeth by hearyng, and hearyng commeth by the worde of God.

But I aske: Haue they not hearde? No doubt, their sounde went out into all landes, and their wordes into the endes of the worlde.

But I demaunde whether Israel did knowe or not? First Moyses sayth: I wyll prouoke you to enuie, by them that are no people: and by a foolyshe nation I wyll anger you.

And Esaias is bolde, and sayeth: I am founde of them that sought me not: I am manifest vnto them that asked not after me.

But agaynst Israel he sayeth: All day long haue I stretched foorth my handes vnto a people that beleueth not, but speaketh agaynst me.

Chapter 11
I say then, hath God cast away his people? God forbid. For I also am an Israelite, of the seede of Abraham, of the tribe of Beniamin,

God hath not cast away his people which he knewe before. Wote ye not what the scripture sayth of Elias? howe he maketh intercession to God, agaynst Israel,

Saying: Lord, they haue kylled thy prophetes, and dygged downe thyne aulters: and I am left alone, and they seke my lyfe.

But what sayth the aunswere of God vnto hym? I haue reserued vnto my selfe seuen thousande men, which haue not bowed the knee to [ye image of] Baal.

Euen so at this tyme, there is a remnaunt, according to the election of grace.

If it be of grace, then is it not nowe of workes: For the grace is no more grace. But yf it be of workes, then is it nowe no grace: For then worke is no more worke.

What then? Israel hath not obtayned that which he sought: but the election hath obtayned it, the remnaunt hath ben blynded,

Accordyng as it is written: God hath geuen them the spirite of remorse, eyes that they shoulde not see, and eares that they shoulde not heare, euen vnto this day.

And Dauid sayth: Let their table be made a snare, and a trappe, and a stumbling stocke, and a recompence vnto the.

Let their eyes be blinded yt they see not, & bowe thou downe their backe alway.

I say then, haue they therfore stumbled, that they shoulde fall? God forbyd: but through their fall, saluation [is come] vnto the gentiles, for to prouoke them withall.

Nowe, yf the fall of them be ye ryches of the worlde, and the minishyng of the, the ryches of the gentiles: Howe much more their fulnesse?

For I speake to you gentiles, in as much as I am the Apostle of the gentiles, I magnifie myne office.

If by any meane I may prouoke the which are my fleshe, and myght saue some of them.

For yf the castyng away of them, be the reconcilyng of the worlde: what shall the receauyng [of them] be, but lyfe from the dead?

For yf the first fruites be holy, ye whole lumpe also [is holy.] And yf the roote be holy, the braunches also.

And yf some of the brauches be broken of, and thou beyng a wylde Oliue tree, wast graft in among them, & made partaker of the roote and fatnesse of the Oliue tree:

Boast not thy selfe agaynst the braunches. For yf thou boast thy selfe, thou bearest not the roote, but the roote thee.

Thou wylt say then, the braunches are broken of, that I might be graft in.

Well: because of vnbeliefe, they were broken of, and thou stodest stedfast in fayth. Be not hye mynded, but feare.

For seyng that God spared not the naturall braunches [take heede] lest it come to passe, that he spare not thee.

Beholde therfore, the kyndnesse and rigorousnesse of God: on them which fell, rigorousnesse: but towardes thee, kyndnesse, if thou continue in kindnesse, or els thou shalt be hewen of:

And they, yf they byde not styll in vnbeliefe, shalbe graffed in: For God is of power to graffe them in agayne.

For yf thou were cut out of a naturall wylde Oliue tree, and were graffed contrary to nature, in a true Oliue tree: Howe much more shall the naturall braunches, be graffed in their owne Oliue tree?

For I woulde not brethren, that ye shoulde be ignoraunt of this misterie, (lest ye shoulde be wyse in your owne conceiptes,) that partly blyndnesse is happened in Israel, vntyll the fulnesse of the gentiles be come in:

And so all Israel shalbe saued, as it is written: There shall come out of Sion he that doth delyuer, and shall turne away vngodlynesse from Iacob.

And this is my couenaunt vnto them, when I shall take away their sinnes.

As concernyng the Gospel, they are enemies for your sakes: but as touching the election, they are loued for the fathers [sakes].

For the gyftes and callyng of God, are without repentaunce.

For, as ye in tyme past haue not beleued God, yet haue nowe obtayned mercie, through their vnbeliefe:

Euen so nowe haue they not beleued the mercie [shewed] vnto you, that they also may obtayne mercie.

For God hath wrapped all [nations] in vnbeliefe, yt he myght haue mercie on al.

O the deepenesse of the ryches both of the wisdome and knowledge of God, howe vnsearcheable are his iudgementes, and his wayes past fyndyng out?

For who hath knowen the mynde of the Lorde? Or who hath ben his councellour?

Either who hath geuen vnto hym first, & he shalbe recompensed agayne.

For of hym, and through hym, and for hym, are all thynges: To whom be glory for euer. Amen.

Chapter 12
I beseche you therfore brethren, by the mercifulnesse of God, that ye geue vp your bodyes a quicke sacrifice, holy, acceptable vnto God, [whiche is] your reasonable seruice:

And fasshion not your selues lyke vnto this worlde, but be ye chaunged in your shape, by ye renuing of your minde, that ye may proue what is the wyll of God, good, and acceptable, and perfect.

For I say, through the grace geuen vnto me, to euery man among you, that no man esteeme of hym selfe more then he ought to esteeme: but so esteeme [hym selfe] that he behaue hymselfe discretelye, accordyng as God hath dealt to euerye man the measure of fayth.

For as we haue many members in one body, and all members haue not one office:

So, we beyng many, are one body in Christe, and euery one members one of another.

Seyng that we haue dyuers giftes, accordyng to the grace that is geuen vnto vs, yf any man haue the gyft, either prophesie after the measure of fayth,

Either office in administration, or he that teacheth in teachyng:

Or he that exhorteth, in exhortyng, he that geueth in singlenesse, he that ruleth in diligence, he that is mercifull in chearefulnesse.

Loue without dissimulation, hatyng euyll, cleauyng to good.

Affectioned one to another with brotherly loue, in geuyng honour, go one before another.

Not lither in businesse, feruent in spirite, seruyng the Lorde,

Reioycyng in hope, pacient in trouble, instant in prayer,

Distributyng to ye necessitie of saintes, geuen to hospitalitie.

Blesse them which persecute you, blesse, and curse not.

Reioyce with them that do reioyce, and wepe with them that wepe.

Beyng of lyke affection one towardes another, beyng not hye mynded: but makyng your selues equall to them of the lower sort. Be not wise in your owne opinions,

Recompensyng to no man euyll for euyll. Prouydyng afore hande thynges honest, [not only before God, but also] in the syght of all men.

If it be possible, as much as lyeth in you, lyue peaceably with all men.

Dearely beloued, auenge not your selues, but rather geue place vnto wrath. For it is written: Uengeaunce is myne, I wyll repay sayth the Lorde.

Therfore, yf thyne enemie hunger, feede hym: yf he thyrst, geue him drinke. For in so doyng, thou shalt heape coales of fyre on his head.

Be not ouercome of euyll, but ouercome euyll with good.

Chapter 13
Let euery soule be subiect vnto the hyer powers: For there is no power but of god. The powers that be, are ordeyned of God.

Whosoeuer therfore resisteth the power, resisteth the ordinaunce of God: And they that resist, shall receaue to the selues dampnation.

For rulers are not fearefull to good workes, but to the euyll. Wylt thou not feare the power? Do well, and thou shalt haue prayse of the same.

For he is the minister of God for thy wealth. But yf thou do euyll, feare: For he beareth not the sworde in vayne, for he is the minister of God, reuenger of wrath on hym that doth euyll.

Wherfore, ye must needes be subiect, not only for feare of punishment: but also because of conscience.

And for this cause pay ye tribute. For they are Gods ministers, seruyng for the same purpose.

Geue to euery man therfore his dutie, tribute to whom tribute, custome to whom custome, feare to whom feare, honour to whom honour [belongeth.]

Owe nothyng to no man, but to loue one another: (For he that loueth another, hath fulfylled the lawe.

For this: Thou shalt not commit adultrie, thou shalt not kyll, thou shalt not steale, thou shalt not beare false witnesse, thou shalt not lust: and yf there be any other commaundement, it is comprehended in this saying: Namelye, Thou shalt loue thy neighbour as thy selfe.

Charitie worketh no yll to his neyghbour, therfore the fulfyllyng of the lawe is charitie.)

And chiefely consideryng the season, howe that it is tyme that we shoulde nowe awake out of slepe: For nowe is our saluation nearer, then when we beleued.

The nyght is passed, the day is come nye. Let vs therfore caste away the deedes of darknesse, & let vs put on the armour of lyght.

Let vs walke honestly as in the day, not in riotyng & dronkennesse, neither in chaumberyng & wantonnesse, neither in strife and enuying.

But put ye on ye Lorde Iesus Christe. And make not prouision for the fleshe, to the lustes [therof.]

Chapter 14
Hym that is weake in the fayth, receaue: not to iudgementes of disputyng.

One beleueth yt he may eate euery thyng: Another which is weake, eateth hearbes.

Let not hym that eateth, dispise hym that eateth not: And let not hym which eateth not, iudge hym that eateth. For God hath receaued hym.

What art thou that iudgest another mans seruaunt? To his owne maister he standeth or falleth: Yea, he shalbe holden vp. For god is able to make him stande.

This man putteth difference betwene day and day. Another man counteth all dayes alyke. Let euery man be fully perswaded in his owne mynde.

He that esteemeth the day, esteemeth it vnto ye Lorde: And he that esteemeth not the day to the Lorde, he doeth not esteeme it. He that eateth, eateth to the Lorde, for he geueth God thankes: And he that eateth not, eateth not to the Lorde, and geueth God thankes.

For none of vs lyueth to hym selfe, and no man dyeth to hym selfe.

For yf we lyue, we lyue vnto ye Lorde: And if we dye, we dye vnto the Lorde. Whether we lyue therfore, or dye, we are the Lordes.

For to this ende Christe both dyed and rose agayne and reuyued, that he myght be Lorde both of dead & quicke.

But why doest thou then iudge thy brother? Either, why doest thou despise thy brother? We shalbe all brought before the iudgement seate of Christe.

For it is written, I lyue, sayth the Lorde: and all knees shall bowe to me, & all tongues shall geue prayse to God.

So shal euery one of vs geue accompt of hym selfe to God.

Let vs not therfore iudge one another any more: But iudge this rather, that no man put a stumblyng blocke, or an occasion to fall, in his brothers way.

For I knowe, and am perswaded by the Lorde Iesus, that there is nothyng common of it selfe: but vnto hym that iudgeth it to be common, to hym is it common.

But yf thy brother be greeued with thy meat, nowe walkest thou not charitably. Destroy not hym with thy meat, for whom Christe dyed.

Let not your good be euyll spoken of.

For the kyngdome of God, is not meat and drinke: but righteousnesse, & peace, and ioy in the holy ghost.

For he that in these thynges serueth Christe, pleaseth God, and is comended of men.

Let vs therfore folowe those thynges which make for peace, & thynges wherwith one may edifie another.

Destroy not the worke of God for meates sake. All thinges are pure: but it is euyll for that man, which eateth with offence.

It is good neither to eate fleshe, neither to drinke wine, neither any thyng wherby thy brother stumbleth, either falleth, or is made weake.

Hast thou fayth? Haue it with thy selfe before God. Happy is he that condempneth not hym selfe in the thyng which he aloweth.

For he that maketh conscience, is damned yf he eate, because [he eateth] not of fayth: For whatsoeuer is not of fayth, is sinne.

Chapter 15
We whiche are stronge, ought to beare ye fraylnes of the weake, & not to stande in our owne conceiptes.

Let euery man please his neygbour, in that that is good to edifiyng.

For Christe pleased not him selfe. But as it is written: The rebukes of them which rebuked thee, fell on me.

For whatsoeuer thynges haue ben written afore time, were written for our learnyng, that we through pacience and comfort of ye scriptures might haue hope.

The God of pacience and consolation, graunt you to be lyke mynded one towardes another, after the ensample of Christe Iesu:

That ye all agreeyng together, may with one mouth prayse God, and the father of our Lorde Iesus Christe.

Wherfore, receaue ye one another, as Christe receaued vs, to ye prayse of God.

And I say, that Iesus Christe was a minister of the circumcisio for the trueth of God, to confirme the promise [made] vnto the fathers:

And that the gentiles myght prayse God for his mercie, as it is written: For this cause I wyll praise thee among the gentiles, and syng vnto thy name.

And againe he saith: Reioyce ye gentiles with his people.

And againe: praise the Lord al ye gentiles, & laude him al ye people together.

And againe Esaias saith: There shalbe the roote of Iesse, and he that shall rise to raigne ouer the gentiles, in hym shall the gentiles trust.

The God of hope, fyll you with al ioy and peace in beleuyng, that ye may be riche in hope, through the power of the holy ghost.

I my selfe am perswaded of you my brethre, that ye also are full of goodnes, and fylled with all knowledge, able also to exhort one another.

Neuerthelesse brethren, I haue somewhat more boldly written vnto you, to put you in remembraunce, through the grace that is geuen me of God,

That I should be the minister of Iesus Christe, to the gentiles, and shoulde minister the Gospell of God, that the offeryng of the gentiles might be acceptable, and sanctified by the holy ghost.

I haue therefore whereof I may reioyce through Christ Iesus, in those thynges which parteyne to God.

For I dare not speake of any of those thinges which Christ hath not wrought by me, to make the gentiles obedient with worde and deede,

In myghtie signes and wonders, by the power of the spirite of God: so that from Hierusalem, & the coastes rounde about, vnto Illyricum, I haue fullye preached the Gospell of Christe.

So haue I enforced my selfe to preach the Gospell, not where Christe was named, lest I shoulde haue buylt vpon an other mans foundation.

But as it is written: To whom he was not spoken of, they shall see: and they that hearde not, shall vnderstande.

For this cause I haue ben oft let, that I coulde not come vnto you.

But nowe, seyng I haue no more to do in these countreys, and also haue ben desirous many yeres to come vnto you:

Whensoeuer I take my iourney into Spayne, I wyll come to you: For I trust to see you in my iourney, and to be brought on my waye thytherwarde by you, after that I be somewhat fylled with you.

But nowe go I vnto Hierusalem, to minister vnto the saintes.

For it hath pleased them of Macedonia & Achaia to make a certaine comon gatheryng for the poore saintes whiche are at Hierusalem.

It hath pleased them veryly, & their detters are they. For yf the gentiles be made partakers of their spirituall thynges, their duetie is to minister vnto the in carnall thynges.

When I haue perfourmed this, and haue sealed to the this fruite, I wyll come by you into Spayne.

And I am sure, that when I come vnto you, I shall come with aboundaunce of the blessyng of the Gospell of Christe.

I beseche you brethren for ye Lorde Iesus Christes sake, and for the loue of the spirite, that ye helpe me in my busynesse with your prayers to God for me:

That I may be delyuered from them which beleue not in Iurie, & that this my seruice which I haue at Hierusalem may be accepted of the saintes:

That I may come vnto you with ioy, by the wyll of God, and may with you be refresshed.

The God of peace be with you al. Ame.

Chapter 16
I commende vnto you Phebe our sister, whiche is a minister of the Church of Cenchrea,

That ye receaue her in the Lorde, as it becommeth saintes, and that ye assist her in whatsoeuer busynesse she hath nede of you: For she hath suckoured many, and my selfe also.

Greete Priscilla and Aquila my helpers in Christe Iesu:

(Which haue for my lyfe layde downe their owne neckes: Unto whom, not onlye I geue thankes, but also all the Churches of the gentiles)

Lykewyse [greete] the Churche that is in their house. Salute my welbeloued Epenetus, which is the first fruite of Achaia in Christe.

Greete Marie, which bestowed much labour on vs.

Salute Andronicus and Iunia my cosins, and prisoners with me also, which are wel taken among the Apostles, and were in Christe before me.

Greete Amplias my beloued in the Lorde.

Salute Urban our helper in Christe, and Stachys my beloued.

Salute Appelles approued in Christe, salute them whiche are of Aristobulus housholde.

Salute Herodion my kinsman, greete them that be of the housholde of Narcissus, which are in the Lorde.

Salute Tryphena, & Tryphosa, which labour in the Lorde. Salute the beloued Persis, which laboured much in the Lorde.

Salute Rufus chosen in the Lorde, and his mother and myne.

Greete Asyncritus, Phlegon, Herman, Patrobas, Mercurius, and the brethren which are with them.

Salute Philologus and Iulia, Nereus and his sister, and Olympas, and all the saintes which are with them.

Salute one an other with an holy kysse. The Churches of Christ salute you.

Nowe I beseche you brethren, marke them whiche cause deuision, & geue occasions of euyll, contrarie to the doctrine whiche ye haue learned, and auoyde them.

For they that are suche, serue not the Lorde Iesus Christe, but their owne belly, and with sweete and flatteryng wordes deceaue the heartes of the innocentes.

For your obedience is gone abrode vnto al men. I am glad therfore no doubt, of you: But yet I would haue you wise vnto that whiche is good, & simple concernyng euyll.

The God of peace shall treade Satan vnder your feete shortly. The grace of our Lorde Iesus Christe be with you.

Timotheus my workfelowe, and Lucius, and Iason, & Sosipater my kinsemen, salute you.

I Tertius, whiche wrote this epistle, salute you in the Lorde.

Gaius myne hoast, and of the whole Churche, saluteth you. Erastus the chamberlaine of the citie saluteth you, and Quartus a brother.

The grace of our Lorde Iesus Christ be with you all. Amen.

To hym that is of power to stablisshe you, according to my Gospell, and preachyng of Iesus Christe, by reuealyng of the misterie whiche was kept secrete sence the worlde began,

But nowe is opened, and by the scriptures of the prophetes, at the comaundement of the euerlastyng God, to the obedience of fayth, among all nations publisshed:

To [the same] God, wyse only, be glorie, through Iesus Christe, for euer. Amen. [This epistle was written to the Romanes from Corinthus [and sent] by Phebe the minister vnto ye Churche at Cenchrea.]