The Epistle of the Apostle S. Paul to the Romayns
THE EPISTLE OF THE APOSTLE S. PAUL
TO THE ROMAYNS
The Fyrst Chapter. + Paul the seruaunt of Iesus Christ, called to be an Apostle, put a parte to preache the Gospell of God, which he promysed afore by his Prophetes, in the holy scriptures thatmake mension of his sonne, the which was begotten of the seed of David, as pertayninge to the flesshe: and declared to be the sonne of (s)God with power of the holy goost that sanctifieth, sence the tyme that Iesus
Christ oure Lorde rose agayne from deeth, by whom we have receaved grace and apostleshyppe, to bringe all maner hethen people vnto obedience of the fayth, that is in his name: of the which hethen are ye a part also, which are
Tesus christes by vocacion. + (xo) To all you of Rome beloved of God and saynctes by callinge. Grace be with you and peace from God oure father, and from the Lorde Iesus Christ.
Fyrst verely I thanke my God thorow Iesus Christ for you all, because youre fayth is publisshed through out all the worlde. For God is my witnes, whom I serve with my sprete in the Gospell of his sonne, that with out ceasinge joccxxi.|(1s) 1 make mencion of you alwayes in my prayers, besechinge that at one tyme or another, a prosperous iorney (by the will of god) myght fortune me, to come vnto you. For I longe to see you, that I myght bestowe amonge you some spiritual gyfte, to strength you with all: that is, that 1 myght have consolacion together with you, through the commen fayth, which bothe ye and I have.
(20) I wolde that ye shuld knowe brethren, how that I have often tymes purposed ij..2. to come vnto you (but have bene let hitherto) to have some frute amonge you, as I have amonge other of the Gentyls. For I am detter both to the Grekes and to them which are no Grekes, vnto the learned and also vnto the vnlearned.
Lykewyse, as moche as in me is, I am redy to preache the Gospell to you of (25) Rome also.
For I am not ashamed of the Gospell of Christ, because it is the power of
Title. The Epistle off the Apostle Paul fayth which is in his name, ofthewhich to the Romaynes. noumbre are ye also, Line (1) ...called vnto the office off an apostle, Line (14) ...I serve in my sprete, (7) ...thattall gentiles shulde obeye to the (18) (thatt ys)
[Chap. i] The Pistle of S. Paul to the Romayns God vnto salvacion to all that beleve, namely to the Iewe, and also to the gentyle.
For by it the rightewesnes which commeth of god, is opened, from fayth to fayth*. As it is written: The iust shall live by fayth. c For the wrath of God apereth from heven agaynst all vngodlynes and (s) vnrightewesnes of men which withholde the trueth in vnrightewesnes: seynge, what maye be knowen of God, that same is manifest amonge them. For God dyd shewe it vnto them.
So that his invisible thinges: that is to saye, his eternall power and godhed are vnderstonde and sene, by the workes from the ephe. iiij. creacion of the worlde. So that they are without excuse, in as moche as when
(10) they knewe god, they glorified him not as God, nether were thankfull, but wexed full of vanities in their imaginacions, and their folisshe hertes were blynded. When they counted them selves wyse, they became foles and turned the glory of the immortall god, vnto the similitude of the ymage of mortall
D man, and of byrdes, and foure foted beastes, and of serpentes. Wherfore god (1s) lykewyse gave them vp vnto their hertes lustes, vnto vnclennes, to defyle their awne boddyes bitwene them selves: which tourned his truthe vnto a lyé, and worshipped and served the creatures more then the maker, which is blessed for ever. Amen. For this cause god gave them vp vnto shamfull lustes. For even their wemen did chaunge the naturall vse vnto the vnnaturall. And lyke wyse
(20) also the men lefte the naturall vse of the woman, and brent in their lustes one on another. And man with man wrought filthynes, and receaved in them selves the rewarde of their erroure, as it was accordinge.
E And as it semed not good vnto them to be aknowen of God, even so God delivered them vp vnto a leawde mynd, that they shuld do tho thinges which (2s) were not comly, beinge full of all vnrighteous doinge, of fornicacion, wickednes, coveteousnes, maliciousnes, full of envie, morther, debate, disseyte, evill condicioned, whisperers, backbyters, haters of God, doers of wronge, proude, bosters, bringers vp of evyll thinges, disobedient to father and mother, with out
Folio vnderstondinge, covenaunte breakers, vnlovinge, trucebreakers and merciles. ccxxii.
—_|(30) Which men though they knew the rightewesnes of God, how that they which soche thinges commyt, are worthy of deeth, yet not only do the same, but also have pleasure in them that do them.
Line (4) For the wrath of god ofheven apereth Line (20) ...and brent in lust won on another agaynst... amonge them selves.
(5s) ...seynge that that, which maye be (28) ...disobedient to their fathers and knowen of god, is manifest amonge mothers, them.
(29) ...vnlovynge, stouborne and merciles.
(7) For his invisibile thynges (that is...
(31) .:.yett not only did thesame, but also godhed) : had pleasure in them that did them.
(14) ...and serpentes. For this cause god gave them vppe...
The Pistle of S. Paul to the Romayns [Chap. ii] The. ii. Chapter.
Therfore arte thou inexcusable 0 man, whosoever thou be that iudgest.
For in the same wherin thou iudgest another, thou condemnest thy selfe. For thou that iudgest, doest even the same selfe thinges. But we are sure that the iudgement of God is accordinge to trueth, agaynst them which commit soche
(s) thinges. Thinkest thou this O thou man that iudgest them which do soche thinges and yet doest even the very same, that thou shalt escape the iudgement of God? Ether despisest thou the riches of his goodnes, pacience and longe sufferaunce? and remembrest not how that the kyndnes of God ledith the to repentaunce?
(ro) But thou after thyne harde herte that cannot repent, heapest the togedder the treasure of wrath agaynste the daye of vengeaunce, when shalbe openned the rightewes iudgement of god, which will rewarde every man accordinge to his dedes*: that is to saye, prayse, honoure and immortalite, to them which continue in good doynge, and seke eternall lyfe. But vnto them that are rebellious and Matthew * The deseruinge of Christ is promysed to be the rewarde of oure good dedes: which rewarde yet oure dedes deserue not. j. d.
(1s) disobey the trueth, yet folowe iniquytie, shall come indignacion and wrath, tribulacion and anguysshe, vpon the soule of every man that doth evyll: of the Iewe fyrst, and also of the gentyll. To every man that doth good, shall come prayse, honoure and peace, to the Iewe fyrst, and also to the gentyll. For ther
* Dedes are an outeward. righteousnes before the worlde and testifie what a man is withinne: but iustifie not the hert before god: ner certifye the conscience that the foresynnes are forgeuen. is no parcialyte with god. But whosoever hath synned with out lawe, shall
(20) perisshe with out lawe. And as many as haue synned vnder the lawe, shalbe iudged by the lawe. For before god they are not ryghteous which heare the lawe: but the doers* of the lawe shalbe iustified. For if the gentyls which have no lawe, do of nature the thynges contayned in the lawe: then they havynge no lawe, are a lawe vnto them selves, which shewe the dede of the lawe wrytten
(2s) in their hertes: whyll their conscience beareth witnes vnto them, and also their thoughtes, accusynge one another or excusynge, at the daye when god shall iudge the secretes of men by Iesus Christ, accordinge to my Gospell.
Beholde, thou arte called a Iewe, and trustest in the lawe, and reioysist in God, and knowest his will, and hast experience of good and bad, in that thou
(30) arte informed by the lawe: and belevest that thou thy silfe arte a gyde vnto the TMV
Line (14) ...in goode doynge, sekeeternall lyfe:
Line (2): For in thatsame...
(22) ...but theywhich do the lawe...
(5) Thynkest thou O man...
(7) Other despisest thou the riches off his goodnes and pacience,
[Chap. iii] The Pistle of S. Paul to the Romayns blynde, a lyght to them which are in darcknes, an informer of them which lacke discrecion, a teacher of vnlearned, which hast the ensample of that which ought to beknowen, and of the truth, in the lawe. But thou which teachest another teachest not thy selfe. Thou preachest, a man shuld not steale: and yet thou
(s) stealest. Thou sayst, a man shuld not commit advoutry: and thou breakest wedlocke. Thou abhorrest ymages, and robbest God of his honoure. Thou reioysest in the lawe, and thorow breakinge the lawe dishonourest God. For the name of god is evyll spoken of amonge the Gentyls thorowe you, as D esa. liij. b.
€Z. XXXVi it is written.
(10) Circumcision® verely avayleth, if thou kepe the lawe. But if thou breake the lawe, thy circumcision is made vncircumcision. Therfore if the vncircumcised kepe the ryght thinges contayned in the lawe: shall not his vncircumcision be counted for circumcision? And shall not vncircumcision which is by nature
(yfit kepe the lawe) iudge the, which beynge vnder the letter and cireumcision, (1s) dost transgresse the lawe? For he is not a Iewe, which is a Iewe out warde.
Nether is that thynge circumcision, which is outwarde in the flesshe. But he is a Iewe which is hid wythin and the circumcision of the herte is the true circumcision, which is in the sprete, and not in the letter whose prayse is not of men, but of god.
The. iii. Chapter.
A (20) What preferment then hath the Iewe? other what a vauntageth circumcision? Surely very moche. Fyrst vnto them was committed the worde of God
What then though some of them did not beleve? shall their vnbeleve make joa. iii. d. the promes of god with out effecte? God forbid. Let god be true, and all men lyars, as it is written: That thou myghtest be iustifyed in thy sayinge and (2s) shuldest overcome when thou arte iudged.
B Yf oure vnrightewesnes make the rightewesnes of God more excellent: what shall we saye? Is God vnrighteous which taketh vengeaunce? I speake after the maner of men. God forbid. For how then shall God iudge the worlde?
Yf the veritie of God appere moare excellent thorow my lye, vnto his prayse,
Line (2) ...a teacher of the vnlearned, Line (14) ...which beynge vnder the lawe...
(3) Nowe teachest thou another: but (24) ...in thy saynges... teachest nottthy silfe.
(27) (Ispeake. ..men)
The Pistle of S. Paul to the Romayns —[Chap. iii] why am I hence forth iudged as a synner? and saye not rather (as men evyll speake of vs, and as some affirme that we saye) let vs do evyll, that good maye come therof. Whose damnacion is iuste.
What saye we then? Are we better then they? No, in no wyse. For we wala. iii. d | (s) have all ready proved how that both Iewes and Gentils are all vnder synne, as it
= ¢ is written: There is none righteous, no not one: there is none that vnderstondith psal. v. c.
? nd. qt b there is none that seketh after God, they are all gone out of the waye, they are
Salm, all made vnprofytable, ther is none that doeth good, no not one. Their throte :
' d .
Becux. an is an open sepulchre, with their tounges they have disceaved: the poyson of sal. ix. c.
P g y: poy: sai. lix.b — |(10) Aspes is vnder their lippes., Whose mouthes are full of coursynge and bitternes. ale Their fete are swyfte to sheed bloud. Destruccion and wretchednes are in their wayes. And the waye of peace they have not knowen. There is no feare of God before their eyes.
Gala. ij. d + Yeand we knowe that whatsoever the lawe sayth, he sayth it to them which * The lawe (ts) are vnder the lawe. That all mouthes maye be stopped and all the worlde be
Folio subdued to god, because that by the dedes of the lawe*, shall no flesshe be iustified cxxtiit. in the sight of God, For by the lawe commeth the knowledge of synne.
D Now verely is the rigtewesnes that commeth of God declared without the | fulfillinge of the lawe, havinge witnes yet of the lawe and of the Prophetes. The (20) rightewesnes no dout which is good before God, commeth by the fayth of Iesus
Christ, vnto all and vpon all that beleve.
Ther is no difference: for all have synned, and lacke the prayse that is of valoure before God: but are iustified frely by his grace, through the redemcion that is in Christ Iesu, whom God hath made a seate of mercy thorow faith in (2s) his bloud, to shewe the rightewesnes which before him is of valoure, in that he forgeveth the synnes that are passed, which God dyd suffre to shewe at this tyme, the rightewesnes that is alowed of him, that he myght be counted iuste, and a iustifiar of him which belevith on Iesus. +
Where is then thy reioysinge? It is excluded. By what lawe? by the lawe (30) of workes? Naye: but by the lawe of fayth.
For we suppose that a man is iustified by fayth without the dedes of the lawe. Is he the God of the Iewes only? Is he not also the God of the Gentyls?
21-2
Line (5) ...Iewes and gentyls are vnder synne, Line (22) For there is no difference, all have
(12) ...have they nottknowen. synned, (21) ...and apon all them that beleve.
(31) We suppose therfore...
[Chap. iii] The Pistle of S. Paul to the Romayns Yes, even of the Gentyles also. For it is God only which iustifieth circumcision which is of fayth, and vncircumcision thorow faith. Do we then destroye the lawe thorow fayth? God forbid. But we rather mayntayne* the lawe.
The. iiii. Chapter.
What shall we saye then, that Abraham oure father as pertayninge to the (s) flesshe, dyd finde? If Abraham were iustified by dedes*, then hath he wherin to reioyce: but not with god. For what sayth the scripture? Abraham beleved god, and it was counted vnto him for rightewesnes. To him that worketh, is the rewarde not reckened of favour: but of duty. To him that worketh not, but beleveth on him that iustifieth the vngodly, is his fayth counted for rightewesnes. psa. xxxi.
(10) Even as David describeth the blessedfulnes of the man vnto whom god ascribeth rightewesnes without dedes. Blessed* are they, whose vnrightewesnes are forgeven, and whose synnes are covered. Blessed is that man to whom the Lorde imputeth not synne.
Came this blessednes then vpon the circumcised or vpon the vncircumcised ?
(1s) We saye verely how that fayth was rekened to Abraham for rightewesnes. How was it rekened? in the tyme of circumcision? or in the tyme before he was circumcised? Notintymeof circumcision: but when he was yet vncircumcised. And he receaved the signe of circumcision, as a seale of the rightewesnes which is by fayth, which fayth he had yet beynge vncircumcised: that he shuld be the father
Circumcision is the seale.
(20) of all them that beleve, though they be not circumcised, that rightewesnes myght be imputed to them also: and that he myght be the father of the circumcised, not because they are circumcised only: but because they walke also in the steppes of that fayth that was in oure father Abraham before the tyme of circumcision.
For the promes that he shuld be the heyre of the worlde, was not geven to (2s) Abraham or to his seed thorow the lawe: but thorow the rightewesnes which cometh of fayth. For yf they which are of the lawe, be heyres, then is fayth but vayne, and the promes of none effecte. Because the lawe causeth wrathe. For where no lawe is, there is no transgression. Therfore by fayth is the inheritaunce geven, that it myght come of faveour: and the promes myght be sure to all the
Line (1) Heisnoo doute, god also of thegentyls.
Line (rr) ...vnrightewesnes is forgeven, (3) We rather mayntayne the lawe.
(18) ...a seale ofthat rightewesnes...
(9) ...is fayth countedfor...
(22) ...in thesteppes of fayth, which was...
(10) ...of a man, vnto whom good as- (29) ...and that the promes... crybeth...
The Pistle of S. Paul vnto the Romayns = [Chap. 1] seed. Not to them only which are of the lawe: but also to them which are of the fayth of Abraham, which is the father of vs all. As it is wrytten: I have made gen. xvii. the a father to many nacions, even before god whom thou hast beleved, which quyckeneth the deed, and called those thinges which be not, as though they were.
D Which Abraham, contrary to hope, beleved in hope, that he shuld be the father of many nacions, accordynge to that which was spoken: So shall thy gene. xii seed be. And he faynted not in the fayth, nor yet consydered hys awne body which was now deed, even when he was almost an hondred yeare olde: nether yet that Sara was past chyldeberinge. He stackered not at the promes of God
(10) thorow vnbelefe: but was made stronge in the fayth, and gave honour to God, full certifyed, that what he had promised that he was able to make good. And therfore was it reckened to him for rightewesnes.
It is not written for him only, that it was reckened to him for rightewesnes:
—_|Christ but also for vs, to whom it shalbe counted for rightewesnes, so we beleve on Ree ss (1s) him that raysed vp Iesus oure Lorde from deeth. Which was delivered for oure synnes, and rose agayne forto iustifie vs.
The. v. Chapter.
Because therfore that we are iustified by fayth, we are at peace with god _[Fayth setteth thorow oure Lorde Iesus Christ: by whom we have awaye in thorow fayth,
["s.4' Pras vnto this grace wherin we stonde and reioyce in hope of the prayse that shalbe
(20) geven of God. Nether do we so only: but also we reioyce in tribulacion. For aco. j. b. we know that tribulacion bringeth pacience, pacience bringeth experience, experience bringeth hope. And hope* maketh not ashamed, for the love of God is sheed abrod in oure hertes, by the holy goost, which is geven vnto vs.
For when we were yet weake, accordynge to the tyme: Christ dyed for _ [fer we are (2s) vs which were vngodly. Yet scace will eny man dye for a rightewes man. thedeathe of B Paraventure for a good man durst a man dye. + But God setteth out his love that [GO™S that he hath to vs, seinge that whyll we were yet synners, Christ dyed for vs. Moche __|ys and will more then now (seynge we are iustifyed in his bloud) shall we be saved from hope to wrath, thorow him.
Line (2) ...I have ordeyned the a father to Line (19) ...vnto this faveour... many nacions, before God. . .andcalleth (21) ...pacience bryngeth felynge, felynge those thynges... bryngeth hope. and hope maketh vs (8) Nether considered he the barenes off not ashamed, because the love that Sara. god hath vnto vs, is sheed abrod in (rz) ...and stedfastly beleved, that he oure hertes. whych had madethe promes was able- (28) ...shall we bepreserved from wrath... also to make it good.
[Chap. vi] The Pistle of S. Paul vnto the Romayns Folio For yf when we were enemyes, we were reconciled to God by the deeth of coxxvt, his sonne: moche more, seinge we are reconciled, we shalbe preservid by his lyfe. Not only so, but we also ioye in God by themeanes of oure Lorde Iesus
Christ, by whom we have receavyd the attonment.
(s) Wherfore as by one man synne entred into the worlde, and deeth by the meanes of synne. And so deeth went over all men, in somoche that all men synned. For even vnto the tyme of the lawe was synne in the worlde: but synne was not regarded, as longe as ther was no lawe: neverthelesse deeth rayned from Adam to Moses, even over them also that synned not, with lyke transgression
(so) as dyd Adam: which is the similitude of him that is to come.
Cc But the gyfte is not lyke as the synne. For yfthorow the synne of one, many be deed: moche more plenteous vpon many was the grace of God and gyfte by grace: which grace was geven by one man Iesus Christ.
And the gifte is not over one synne, as deeth cam thorow one symne of one (15) that synned. For damnacion cam of one synne vnto condemnacion: but the gyft cam to iustify from many synnes. For yf by the synne of one, deeth raigned by the meanes of one, moche more shall they which receave aboundance of grace and of the gyfte of rightewesnes raygne in lyfe by the meanes of one (that is to saye) Iesus Christ.
D |(0) ~~ Lykewyse then as by the synne of one, condemnacion cam on all men: even so by the iustifyinge of one commeth the rightewesnes that bringeth lyfe, vpon all men. For as by one mannes disobedience many be cam synners: so by the obedience of one shall many bemaderighteous.
But the lawe* in the meane tyme entred in, that synne shuld encreace.
(2s) Neverthelater where aboundaunce of synne was, there was more plenteousnes of grace. That as synne had raigned vnto deeth, even so might grace raygne thorow rightewesnes vnto eternall lyfe, by the helpe of Iesu Christ. +
The. vi. Chapter.
A What shall we saye then? Shall we continue in synne, that there maye be aboundaunce of grace? God forbyd. How shall we that are deed as touchynge
Line (4) ...receavyd this attonment.
Line (17) ...aboundance off faveour... oe ...that was to come.
(24) The lawe...
(11) ...is not lyke as is the synne.
(25) And whereaboundaunce off synne was, (12) . .was thefaveour of Godand gyfte 5 fveoure: which faveoure was geven. .
The Pistle of S. Paul vnto the Romayns = [Chap. vi] synne, live eny lenger therin? + Remember ye not that all we which are baptysed in the name of Iesu Christ, are baptysed to dye with him? We are buryed with him by baptim, for to dye, that lykewyse as Christ was raysed gala. iij. d vp from deeth by the glorye of the father: even so we also shuld walke in a (s)newe lyfe. For yf we be graft in deeth lyke vnto him: even so must we be heb. xij. a in the resurreccion. This we must remember, that oure olde man is crucified a with him also, that the body of synne myght vtterly be destroyed, that hence ephe. ij ¢ forth we shuld not be servauntes of synne. For he that is deed, ys iustified coll. iij. b. from synne.
(10) Wherfore yf we be deed with Christ, we beleve that we shall live with him: remembringe thatChrist once raysed from deeth, dyeth no more. Deeth hath no moare power over him. For as touchynge that he dyed, he dyed concernynge
Folio synne, once. And as touchinge that he liveth, he liveth vnto God. Lykewyse
CCXXVI. ymagen ye also, that ye are deed concernynge synne: but are alive vnto God
(rs) thorow Iesus Christ oure Lorde.+ Let not synne raygne therfore in youre mortall bodyes, that ye shuld thervnto obey in the lustes of it. Nether geve ye youre members as instrumentes of vnrightewesnes vnto synne: but geve youre selves vnto God, as they that are alive from deeth. And geve youre membres as instrumentes of rightewesnes vnto God. Let not synne have power over you.
(20) For ye are not vnder the lawe, but vnder grace.
What then? Shall we synne, because we are not vnder the lawe: but pes i a. vnder grace? God forbyd.
+ Remember ye not how that to whom soever ye commit youre selves as servauntes to obey, his servauntes ye are to whom ye obey: whether it be of synne vnto deeth, or of obedience vnto rightewesnes ?
(2s) God be thanked, that though ye were once the servauntes of synne, ye have yet obeyed with herte vnto the forme of doctryne wher vnto ye were delyvered. Ye are then made fre from synne, and are be come the servauntes of rightewesnes. +
D + I will speake grossly because of the infirmitie of youre flesshe. As ye have geven youre membres servauntes to vnclennes and to iniquitie, from iniquitie
(30) vnto iniquitie: even so nowe geve youre membres servantes vnto rightewesnes, that ye maye be sanctified. For when ye were the servauntes of synne, ye were not vnder rightewesnes. What frute had ye then in tho thinges, wher of ye are
Line (2) ...in the nameoff Christ Iesu, Line (19) Synne shall not have power over you.
(3) ..-forto deye: That as Christ...
(25) God be thanked. Ye were once the- (12) ...he died as concernynge synne once. servauntes of synne: Butt now have (14) ..-ye are deed as concernynge synne: obeyed wyth youre hertes vnto...
[Chap. vii] The epistle of S. Paul vnto the Romayns now ashamed. For the ende of tho thynges is deeth. But now are ye delivered from synne, and made the servauntes of God, and have youre frute that ye shuld be sanctifyed, and the ende everlastinge lyfe. For the rewarde of synne is deeth: but eternall* lyfe is the gyfte of God, thorow Iesus Christ oure Lorde.
The. vii. Chapter. + (s) Remember ye not brethren (I speake to them that know the lawe) how that the lawe hath power over a man as longe as it endureth? For the woman which is in subieccion to a man, is bounde by the lawe to the man, as longe as he liveth. Yf the man be deed, she is lowsed from the lawe of the man. So then yf whill the man liveth she couple her selfe with another man, she shalbe counted
A j. co. Vij.
(r0)a wedlocke breaker. But yf the man be deed, she is fre from the lawe: so that she is no wedlocke breaker, though she couple her selfe with another man.
Even so ye my brethren, are deed concerninge the lawe by the body of Christ, that ye shuld be coupled to another (I meane to him that is rysen agayne from deeth) that we shuld bringe forth frute vnto God. For when we were in (15) the flesshe, the lustes of synne which were stered vppe by the lawe, raygned in oure membres, to bringe forth frute vnto deeth. But now are we delivered from the lawe and deed, from that whervnto we werein bondage, that we shuld serve in a newe conversacion of the sprete, and not in the olde conversacion of the letter.
Folio CCXXVIL.
(20) | What shall we saye then? is the lawe synne? God forbid: but I knewe not eXO. XX. C dute. v b what synne meant but by the lawe. For I had not knowne what lust had meant, excepte the lawe had sayde, thou shalt not lust. But synne toke an occasion by the meanes of the commaundement, and wrought in me all manner of concupiscence. For with out the lawe, synne was deed. I once lived with out lawe. to beknowen.
(2s) But when the commaundement came, synne revyved, and I was deed. And the very same commaundement which was ordeyned vnto lyfe, was founde to be vnto me an occasion of deeth. For synne toke occasion by the meanes of the commaundement and so disceaved me, and by the selfe commaundement slewe wet. Wherfore the lawe is holy, and the commaundement holy, iust and good. j. tim. j. b
Line (12) Even so my brethren, ye also are made Line (16) ...from the lawe, and deed from hit, deed as concernynge... where vnto...
(14) When we were in the flesshe, (21) ...meant and butt by the lawe.
(24) For verely with out the lawe synne...
The epistle of S. Paul vnto the Romayns [Chap. viii] ec Was that then which is good, made deeth vnto me? God forbyd. Naye, synne was deeth vnto me, that it myght appere, how that synne by the meanes of that which is good, had wrought deeth in me: that synne which is vnder the commandement, myght be out of measure synfull. For we knowe that the lawe
(s) is spirituall: but Iam carnall, solde* vnder synne, because I wote not what I doo.
For what I wold, that do I not: but what I hate, that do I. Yf I do now that which I wolde not, I graunte to the lawe that it is good. So then nowe, it is
D not I that do it, but synne that dwelleth in me. For I knowe that in me (that is to saye in my flesshe) dwelleth nogood thinge. To will is present with me:
'|(10) but I fynde no meanes to performe that which is good. For I doo not that good thinge which I wold: but that evill do I, which I wolde not. Finally, yf I do that I wolde not, then is it not I that doo it, but synne that dwelleth in me, doeth it. I fynde then by the lawe that when I wolde do good, evyll is present with me. I delite in the lawe of God, concerninge the inner man. But I se another
(1s) lawe in my membres rebellinge agaynst the lawe of my mynde, and subduynge me vnto the lawe of synne, which is in my membres. O wretched man that I am: who shall delyver me from this body of deeth? I thanke God thorow Iesus
Christ oure Lorde. So then I my silfe in my mynde serve the lawe of God, and in my flesshe the lawe of synne.
The. viii. Chapter. + A (20) Ther is then no damnacion to them which are in Christ Iesu, which walke not after the flesshe: but after the sprete. For the lawe of the sprete that bringeth life thorowe Iesus Christ, hath delivered me from the lawe of synne and deeth.
For what the lawe coulde not doo in as moche it was weake because. of the flesshe: that performed God, and sent his sonne in the similitude of synfull
(25) flesshe, and by synne* damned synne in the flesshe: that the rightewesnes is requyred of the lawe myght be fulfilled in vs, which walke not after the flesshe, xviii. but after the sprete.
B For they that are carnall, are carnally mynded. But they that are spirituall, are gostly mynded. To be carnally mynded, is deeth. But to be spiritually
Line (14) ...off God, as concernynge...
Line (23) ...in as moche as itt...
(17) I thanke God by Iesus...
(28) ...carnally mynded. and they...
(21) ..wherin is life thorowelesus Christ...
(29) ...and to be spiritually mynded. ..
[Chap. viii] The epistle of S. Paul vnto the Romayns — mynded is lyfe and peace. Because that the flesshly mynde is emnyte agaynst
God: for it is not obedient to the lawe of God, nether can be. So then they that are geven to the flesshe, cannot please God.
But ye are not geven to the flesshe, but to the sprete: yf so be that the sprite
(s) of God dwell in you. If ther be eny man that hath not the sprite of Christ, the same is none of his. Yf Christ be in you, the body is deed because of synne: but the sprite is lyfe for rightewesnes sake. Wherfore if the sprite of him that raysed vppe Iesus from deeth, dwell in you: even he that raysed vp Christ from deeth, shall quycken youre mortall bodyes, because that this sprite dwelleth in you.
(x0) + Therfore brethren we are nowe detters, not to the flesshe, to live after the flesshe. For if ye live after the flesshe, ye must dye. But yf ye mortifie the dedes of the body, by the helpe of the sprite, ye shall lyve. For as many as are led by the sprete of God: they are the sonnes of god. For ye have not receaved the sprete of bondage to feare eny moare, but ye have receaved the sprite of (ts) adopcion wherby we crye Abba father. The same sprete certifieth oure sprete that we are the sonnes of God. Yf we be sonnes, we are also heyres, the heyres
I meane of God, and heyres anexed with Christ: ifso be that we suffer* togedder, that we maye be glorified to gedder.
+ For I suppose that the affliccions of this lyfe, are not worthy of the (20) glory which shalbe shewed vpon vs. Also the fervent desyre of the creatures abideth lokynge when the sonnes of God shall appere, because the creaturesare subdued to vanyte agaynst their will: but for his will which subdueth them in hope. For the very creatures shalbe delivered from the bondage of corrupcion, into the glorious lybertie of the sonnes of God. For we knowe that every
(2s) creature groneth with vs also, and travayleth in payne even vnto this tyme.
Not they only, but even we also which have the fyrst frutes* of the sprite, morne in oureselves and wayte for the adopcion* and loke for the delivraunce of oure bodyes.+ For we are savyd by hope*. But hope that is sene is no hope.
For how can a man hope for that which he seyth? But and yf we hope for that (30) we se not, then do we with pacience abyde for it.
Lyke wyse the sprite also helpeth oure infirmities. For we knowe not what to desyre as we ought: but the sprete maketh intercession mightely for vs with
Line (9) ...be cause that his sprete dwelleth in Line (16) ...yf we be the sonnes, we are alsothe you. heyres (the heyres. . .of god) (13) ...sprete off God, are the sonnesof
(22) ...which subdued them in hope. god.
The epistle of S. Paul vnto the Romayns — [Chap. ix] gronynges which cannot be expressid with tonge. And he that searcheth the hertes, knoweth what is the meaninge of the sprite: for he maketh intercession for the sayntes accordinge to the pleasure of god. + For we knowe that all thinges io worke for the best vnto them that loveGod, which alsoare called* of purpose.
XIX.
(s) For those which he knewe before, he also ordeyned before, that they shuld be lyke fassioned vnto the shape of his sonne, that he myght be the fyrst begotten sonne amonge many brethren. Morover which he apoynted before, them he also called. And which he called, them also he iustified, which he iustified, them he also glorified.
What shall we then saye vnto these thinges? yf god be on oure syde: who can be agaynst vs? which spared not his awne sonne, but gave him for vs all: how shall he not with him geve vs all thinges also? Who shall laye eny thinge to the charge of goddes chosen? it is god that iustifieth: who then shall condempne? it is Christ which is deed, ye rather which is rysen agayne, which (ts)is also on the ryght honde of God, and maketh intercession for vs.
F '| (10) Who shall seperate vs from the love* of god? shall tribulacion? or anguysshe? or persecucion? other honger? other nakednesse? other parell? other swearde?
As it is written: For thy sake are we kylled all dayelonge, and are counted as shepe apoynted to be slayne. Neverthelesse in all these thinges we overcome
G __ |(20)strongly thorow his helpe that loved vs. Ye and I am sure that nether deeth,
* He that seeth what Christ hath done for him can not but nether lyfe, nether angels, nor rule, nether power, nether thinges present, nether thinges to come, nether heyth, nether loweth, nether eny other creature shalbe able to departe vs from the love of God, shewed in Christ Iesu oure lorde. +
The. ix. Chapter.
A Isaye the trueth in Christ and lye not, in that wherof my conscience beareth (2s) me witnes in the holy gost, that I have gret hevynes and continuall sorowe in my hert. For I have wysshed my selfe to be cursed from Christ, for my brethren and my kynsmen as pertayninge to the flesshe, which are the Israelites.
To whom pertayneth the adopcion, and the glorie, and the covenauntes, and the law that was geven, and the service of God, and the promyses: whose also
Line (23) ...from Goddes love, whichis in Christ Iesu ourelorde.
(27) ...brethren, which are mykynsmen...
(28) ...and the testamentes, and the ordinLine (1) ...searchith the herte, 3) For we knowe wele that all thynges...
(16) ...from goddes love?
(2z) ...nether angell, aunce off the lawe,
[Chap. ix] The epistle of S. Paul vnto the Romayns are the fathers, and they of whome (as concernynge the flesshe) Christ came, which is God over all thinges blessed for ever Amen.
I speake not these thinges as though the wordes of god had taket none effecte. For they are not all Israelites which came of Israel: nether are they all
(s) chyldren strayght waye, because they are the seed of Abraham. But in Isaac shall thy seede be called: that is to saye, they which are the chyldren of the flesshe, are not the chyldren of god. But the chyldren of promes are counted the seede. For this is a worde of promes, aboute this tyme will I come, and Sara shall have a sonne.
(10) Nether was it so with her only: but also when Rebecca was with chylde by one, I meane by oure father Isaac, yeer the chyldren were borne, when they had nether done good nether bad: that the purpose of God which is by election, myght stonde, it was sayde vnto her, not by the reason of workes, but by grace of the caller: the elder shall serve the yonger. As it is written: Iacab he loved, gen. Xxv mala. j. a.
(15) but Esau he hated.
What shall we saye then? is there eny vnrightewessest with God? God forbyd. For he sayth to Moses: I will shewe mercye to whom I shewe mercy: and will have compassion on whom I have compassion. So lieth it not then in a mans will or cunnynge, but in the mercye of god. For the scripture sayth
D eX. Xxijj.
(20) vnto Pharao: Even for this same purpose have I stered the vp, to shewe my ex. ix. d. power on the, and that my name myght be declared thorow out all the worlde.
So hath he mercye on whom he will, and whom he will, he maketh hearde herted.
Thou wilt saye then vnto me: why then blameth he vs yet? For who can resist his will? But o man, what arte thou which disputest with God*? Shall the (2s) worke saye to the workeman: why hast thou made me on this fassion? Hath not the potter power over the claye, even of the same lompe to make one vessell vnto honoure, and a nother vnto dishonoure? Even so, God willynge to shewe his wrath, and to make his power knowen, suffered with longe pacience the vessels of wrath, ordeyned to damnacion, that he myght declare the ryches of (30) his glory on the vessels of mercye, which he had prepayred vnto glorie: that is to saye, vs which he called, not of the Iewes only, but also of the gentyls. As he sayth in Osee: I will call them my people which were not my people: and her osee. ij. d.
IL pes aj. id
Line (3) ...wordes of God toke none effecte.
Line (12) (that the. . .stonde)
The epistle of S. Paul vnto the Romayns = [Chap. x] beloved which was not beloved. And it shall come to passe in the place where it was sayd vnto them, ye are not my people: that there shalbe called the chyldren of the lyvynge God.
But Esaias cryeth concernynge Israel, though the nomber of the chyldren (s) of Israel be as the sonde of the see, yet shall a remnaunt be saved. He finyssheth the worde verely and maketh it short in ryghtwessest. For a short worde will god make on erth. And as Esaias sayd before: Except the Lorde of sabaoth had left vs seede, we had bene made as Zodoma, and had bene lykened to Gomorra.
(10) What shall we saye then? We saye that the gentyls which folowed not tightewesnes have overtaken rightewesnes: I meane the rightewesnes which cometh of fayth. But Israel which folowed the lawe of rightewesnes, coulde not attayne vnto the lawe of rightewesnes. And wherfore? Because they sought it not by fatht: but as it were by the workes of the lawe. For they have stombled
(rs) at the stomblynge stone. As it is written: Beholde I put in Syon a stomblynge stone, and a rocke which shall make men faule. And none that beleve on him, shalbe a shamed.
The. x. Chap. + Brethren, my hertes desyre and prayer to God for Israel is that they might be saved. For I beare them recorde that they have a fervent mynde to God
(20) warde, but not accordinge to knowledge. For they are ignoraunt of the rightewesnes which is alowed before God, and goo about to stablisshe their awne rightewesnes and therfore are not obedient vnto the rightewesnes which is of valew before God. For Christ is the ende of the lawe, to iustifie all that beleve.
(25) Moses describeth the rightewesnes which cometh of the lawe, howe that the man which doth the thinges of the lawe, shall lyve therin. But the rightewesnes which cometh of fayth, speaketh on this wyse. Saye not in thyne hert who shall ascende into heven? (that is nothinge els then to fetch Christ doune)
Other who shall descende into the depe? (that is nothinge els but to fetch vp
Line (2) ...called thesonnes of the livynge god. Line (28) ...That is...Christ doune.
(4) ...cryeth for Israhel, (29) Brackets omitted.
[Chap. xi] The epistle of S. Paul vnto the Romayns Christ from deeth) But what sayth the scripture? The worde is nye the, even in thy mouth and in thyn herte. g This worde is the worde of fayth which we preache. For yf thou shalt knowledge with thy mouth that Iesus is the lorde, and shalt beleve with thyn
(s) hert that God raysed him vp from deeth, thou shalt be safe. + For the belefe of [and though the hert iustifieth: and to knowledge with the mouth maketh a man* safe. For __|serued the the scripture sayth: whosoever beleveth on him, shall not be ashamed.
D Ther is no difference bitwene the Iewe and the gentyll. For one is Lorde _|the promys . of all, which is ryche vnto all that call on him. For whosoever shall call on the (ro) name of the lorde, shalbe safe. But how shall they call on him, on whom they aa beleved not? how shall they beleve on him of whom they have not herde? how _ {doctrine an shall they heare with out a preacher? And how shall they preach except they conan esai. xlij. be sent? As it is written: how beautifull are the fete of them which bringe ant ec glad tydynges of peace, and bringe glad tydynges of good thinges. But __ |iustified to pens (1s) they have not all obeyed to the gospell. For Esaias sayth: Lorde who shall
[yoRes an beleve oure sayinges?
So then fayth cometh by hearynge, and hearynge _ {in them to psa. xviij cometh by the worde of God. But I axe: have they not herde? No dout, _ |saluacion their sounde went out into all londes: and their wordes in to the endes of — |Promysed: the worlde. + du. xxij.c.
|(20) | But I demaunde whether Israel dyd knowe or not? Fyrst Moses sayth: I will provoke you for to envy, by them that are no people, and by a folisshe esa. Ixv. a nacion I will anger you. Esaias after that, is bolde and sayth. I am founde of them that sought me not, and have appered to them that axed not after me.
And agaynst Israel he sayth: All daye longe have I stretched forth my hondes (25) vnto a people that beleveth not, but speaketh agaynst me.
The. xi. Cha.
A I saye then: hath god cast awaye his people? God forbyd. For even I verely am an Israelite, of the seed of Abraham, and of the tribe of Beniamin, god hath not cast awaye his people which he knew before. Ether wote ye not what the scripture sayth by the mouth of Helias, how he maketh intercession to
Line (10) Howeshall they call...
Line (29) ...howe he spake to god agaynst Israhel, sayinge:
The epistle of S. Paul vnto the Romayns —[Chap. xi] god agaynst Israel, sayinge: Lorde they have kylled thy prophetes and dygged doune thyn alters: and I am lefte only, and they seke my lyfe. But what sayth the answer of god to him agayne? I have reserved vnto me seven thousande men which have not bowed the knee to Baal. Even so at this tyme ys ther a (s) remnaunt lefte thorow the eleccion of grace. Yfit be of grace*, thenisit not of — |* Grace and . es workes workes. For then were grace no moare grace. Yf it be of workes, then is it | oCchtrarye no moare grace. For then were deservyng no lenger deservynge. thinges.
What then? Israel hath not obtayned that, that he sought. No but yet the election hath obtayned it. The remnaunt are blynded, accordynge as it is written:
(10) God hath geven them the sprete of vnquyetnes: eyes that they shuld not se, and eares that they shuld not heare even vnto this daye. And David sayth: Let their table be made a snare to take them with all, and an occasion to faule, anda rewarde vnto them. Let their eyes be blynded that they se not: and ever bowe doune their backes.
(ts) I saye then: Have they therfore stombled that they shulde but faule only?
God forbyd: but thorowe their faule is salvacion happened vnto the gentyls, for to provoke them with all. Wherfore yf the faule of them, be the ryches of the worlde: and the mynysshynge of them the ryches of the gentyls: How moche more shuld it be so, yf they all beleved. I speake to you gentyls, in as (20) moche as I am the Apostle of the gentyls I will magnify myn office, that I myght provoke them which are my flesshe, and myght save some of them. For yf the [Do it with castynge awaye of them, be the reconcylynge of the worlde: what shall the |*! ¢"#8en-* receavynge of them be, but lyfe agayne from deeth? For yf one pece be holy, the whole heepe is holy. And yf the rote be holy, the braunches are holy also.
(2s) | Though some of the braunches be broken of, and thou beynge a wylde olyue tree, arte graft in amonge them, and made parttaker of the rote and fatnes of the olyve tree, bost not thy selfe agaynst the braunches. For yf thou bost thy selfe, remember that thou bearest not the rote, but the rote the. Thou wilt saye then: the braunches are broken of, that I myght be grafte in. Thou sayest well:
(30) because of vnbeleve they are broken of, and thou stondest stedfast in fayth. Be not hye mynded, but feare seynge that God spared not the naturall braunches, lest haply he also spare not the.
Line (2) ...and they seke my deeth. faveour. Yffit be by the deservynge of (4) ...bowed their knees to baal workes, then is there no faveour. For (5) ...then is it not by the deservynge of then were deserving no deservynge. workes.
For then were faveour noLine (16) ...is helth happened...
[Chap. xii] The epistle of S. Paul vnto the Romayns Beholde the kyndnes and rigorousnes of God: on them which fell, rigorousnes: but towardes the, kyndnes, yf thou continue in his kyndnes. Or els thou shalt be hewen of, and they yf they byde not still in vnbelefe, shalbe graffed in agayne. For God is of power to graffe them in agayne. For yf thou wast cut
(s) out of a naturall wilde olyve tree, and wast graffed contrary to nature in a true olyve tree: how moche more shall the naturall braunches be graffed in their awne olyve tree agayne.
I wolde not that this'secrete shuld be hyd from you my brethren (lest ye shuld be wyse in youre awne consaytes) that partly blyndnes is happened in (10) Israel, vntyll the fulnes of the gentyls be come in: and so all Israel shalbe saved.
As it is written: There shall come oute of Sion he that doth delyver, and shall turne awaye the vngodlynes of Iacob. And this is my covenaunt vnto them, when I shall take awaye their synnes. As concernynge the gospell, they are enemies for youre sakes: but as touchinge the election, they are loved for the (rs) fathers sakes.
For verely the gyftes and callynge of god are soche, that it cannot repent him of them: for loke, as ye in tyme passed have not beleved God, yet have now obtayned mercy thorow their vnbelefe: even so now have they not beleved the mercy which is happened vnto you, that they also maye obtayne mercy.
(20) God hath wrapped all nacions in vnbelenet, that he myght have mercie on all.
O the depnes of the aboundaunt wysdome and knowledge of God: how vnserchable are his iudgementes, and his wayes past findyng out. For who hath knowen the mynde of the lorde? or who was his counseller? other who hath geven vnto him fyrst, that he myght be recompensed agayne? For (2s) of him, and thorow him, and for him, are all thinges To him be glorye for ever Amen.
True seruynge of God is to bringe the bodye vnt« the obedience of the law of Go The. xii. Chapter. + I beseche you therfore brethren, by the mercyfulnes of God, that ye make youre bodyes aquicke sacrifise holy and acceptable vnto God which is youre resonable seruynge of god. And fassion not youre selves lyke vnto this worlde:
Line (12) ...my testament...
Line (25) ...and vnto hym are all thynges.
21) ... howeincomprehensible are his iudgementes, and hys wayes vnserchable. o
The epistle of S. Paul vnto the Romayns = [Chap. xii] But be ye chaunged in youre shape, by the renuynge of youre wittes that ye maye fele what thynge that good, that acceptable, and perfaycte will of god is.
For I saye (thorowe the grace that vnto me geven is) to every man amonge you that noman esteme of him selfe moare then it becometh him to esteme: but that (s) he discretely iudge of him selfe, accordynge as God hath dealte to every man the measure of fayth.
B As we have many members in one body, and all members have not one office: so we beynge many are one body in Christ and every man (amonge oure iif. b. selves) one anothers members+ + Seynge that we have dyvers gyftes accordynge
(10) to the grace that is geven vnto vs: yf eny man have the gyft of prophesye™, let him have it that it be agreynge vnto the fayth. Let him that hath an office, wayte on his office. Let him that teacheth, take hede to his doctrine. Let him that exhorteth, geve attendaunce to his exhortacion. Yfeny man geve, let him do it with singlenes. Let him that ruleth, do it with diligence. Yf eny man shewe must be (ts) mercy, let him do it with cherfulnes.
Let love be with out dissimulacion. Hate that which is evyll, and cleave ' vnto that which is good. Be kynde one to another with brotherly love. In b. gevynge honoure, goo one before another. Let not the busynes which ye have in honde, be tedious to you. Be fervent in the sprete. Applye youre selves to (20) the tyme. Reioyce in hope. Be pacient in tribulacion. Continue in prayer. ae Distribute vnto the necessite of the saynctes and diligently to harboure. Blesse
Boa. 3 them which persecute you: blesse but course not. Be mery with them that are mery. Wepe with them that wepe. Be of lyke affeccion one towardes another.
Be not hye minded: but make youreselves equall to them of the lower sorte. + D (2s) + Be not wyse in youre awne opinions. Recompence to no man evyll fore
Folio
COXXXIIL.
evyll. Provyde afore honde thinges honest in the syght of all men. Yf it be e ' possible, howbe it of youre parte, have peace with all men. Derly beloued
>. vii avenge not youre selves, but geve roume vnto the wrath of God. For itis written: xij. d vengeaunce is myne, and I will rewarde saith the lorde. xxxij (30) Terforet yf thyn enemy honger, fede him: yf he thurst, geve him drinke. ae For in so doynge thou shalt heape coles* of fyre on his heed: Be not overcome of evyll: But overcome evyll with goodnes. +
TMV 337.
Line (18) Let not that busynes...
Line (26) ...yf itt beposible, yet onyoure (21) ...necesite offthesaynctes.
Blesse palte na. them...
[Chap. xiii] The epistle of S. Paul vnto the Romayns The. xiii. Cha. + A Let every soule submit him selfe vnto the auctorite of the hyer powers.
For there is no power but of God. The powers that be, are ordeyned of God.
Whosoever therfore resysteth power, resisteth the ordinaunce of God. And they that resist, shall receave to them selfe damnacion. For rulars are not to be
Obedience (s) feared for good workes, but for evyll Wilt thou be with out feare of the power? Do well then: and so shalt thou be praysed of the same. For he is the B minister of God, for thy welth. But and yf thou do evyll, then feare: for he beareth not a swearde for nought: but is the minister of God, to take vengeaunce on them that do evyll. Wherfore ye must nedes obeye, not for feare of ven- (10) geaunce only: but also because of conscience*. And even for this cause paye ye tribute. For they are goddes ministers, servynge for the same purpose. +
Geve to every man therfore his duetie: Tribute to whom tribute belongeth:
Custome to whom custome is due: feare to whom feare belongeth: Honoure to whom honoure pertayneth + Owe nothinge to eny man: but to love one another. exo. xx.c__ |(1s) For he that loveth another, fulfylleth the lawe. For these commaundementes:
Seg Thou shalt not commit advoutry: Thou shalt not kyll: Thou shalt not steale:
Thou shalt not beare false witnes: Thou shalt not desyre and so forth (yf there be eny other commaundement) they are all comprehended in this sayinge: Love thyne neghbour as thy selfe. Love hurteth not his neghbour. Therfore is love
(20) the fulfillynge of the lawe. + D +This also we knowe, I mean the season, howe that it is tyme that we shuld now awake oute of slepe. For now is oure salvacion* nearer then when we beleved. The nyght is passed and the daye is come nye. Let vs therfore cast awaye the dedes of darcknes, and let vs put on the Armoure™ of lyght. Let vs walke
(2s) honestly as it were in the daye lyght: not in eatynge and drinkynge: nether in chamburynge and wantannes: nether in stryfe and envyinge: but put ye on the Lorde Iesus Christ.- And make not provision for the flesshe, to fulfyll the lustes of it.
Line (2) Thereis no power...
Line (17) ...yf there beeny other commaunde- (4) They that resist, ment... (brackets omitted).
(8) ...for he is theminister off god, (18) ...commaundement, are all...
(10) Even for-this...
(22) ...nowe is oure helth...
The epistle of S. Paul vnto the/Romayns [Chap. xiii] The. xiiii. Chapter.
A Him that is weake in the fayth, receave vnto you, not in disputynge and troublynge his conscience. One beleveth that he maye eate all thinge. Another io which is weake, eateth earbest. Let not him that eateth, despise him that eateth
XX. not. And let not him whiche eateth not, iudge him that eateth. For God hath . ii. d._| (s)teceaved him. What arte thou that iudgest another mannes servaunt? Whether he stonde or faule, that pertayneth vnto his master: ye, he shall stonde. For God is able to make him stonde.
Bol.
This man putteth difference bitwene daye and daye. Another man counteth all dayes alyke. Se that no man waver in his awne meanynge. He that observeth
(ro) one daye more then another, doth it for the lordes pleasure. And he that observeth not one daye moare then another, doeth it to please the lorde also. He that eateth, doth it to please the lorde, for he geveth god thankes. And he that eateth not, eateth not to please the lorde with all, and geveth god thankes. Fornone of vs lyveth his awne servaunt: nether doeth anye of vs dye his awne servaunt.
(1s) Y£ we lyve, we lyve to be at the lordes will. And yf we dye, we dye at the __|so euer we lordes will. Whether we lyve therfore or dye, we are the lordes. For Christ therfore dyed and rose agayne, and revived, that he myght be lorde both of _|therfore to be deed and quicke. his sake.
But why doest thou then iudge thy brother? Other why doest thou de- (20) spyse thy brother? We shall all be brought before the iudgement seate of Christ.
. v. b For it is written: as truely as I lyve sayth the lorde, all knees shall bowe to ih me, and all tonges shall geve a knowledge to God. So shall every one of vs
Le :
' geve accomptes of him selfe to God. Let vs not therfore iudge one another eny more. c |@s) But iudge this rather, that no man put a stomblynge blocke or an occasion to faule in his brothers waye. For I knowe and am full certified in the Lorde lesus, that ther is nothinge comen of it selfe: but vnto him that iudgeth it to be
—_|Comen that comen: to him it is comen. If thy brother be greved with thy meate, now eae walkest thou not charitablye. Destroye not him with thy meate, for whom = |Oure trea-
Line (9) ...in hys awne mynde.
Line (22) ...shall geve knowledge to god.
(14) ...and also none of vs dyeth his awne (26) ...and surly beleve in the lorde... servaunt.
(30) Suffer ye not that youre treasure be (15) ...thelordes will. yf we dye, evyll spoken of.
[Chap. xv] The epistle of S. Paul vnto the Romayns kyngdome of God is not meate and drinke: but rightewesnes, peace and ioye in the holy goost. For whosoever in these thinges serveth Christ, pleaseth well
God, and is commended of men.
D Let vs folowe tho thinges which make for peace, and thinges wherwith one kyngedon of god wl it is.
(s) maye edyfie another. Destroye not the worke of god for a lytell meates sake. tit. j. d.
All thinges are pure: but it is evyll for that man, which eateth with hurte of his conscience. It is good nether to eate flesshe, nether to drincke wyne, nether eny thinge, wherby thy brother stombleth, ether falleth, or is made weake. Hast thou fayth? have it with thy selfe before god. Happy is he that condempneth
To do jagaynst cc science is dampnabl And allth: not of fayth is synne.
(ro) not him selfe in that thinge which he aloweth. For he that maketh conscience, is dampned yf he eate: because he doth it not of fayth. For whatsoever is not of fayth, that same is synne. + The. xv. Chap.
A We which are stronge, ought to beare the fraylnes of them which are Folio weake, and not to stonde in oure awne consaytes. Let every man please his ccxxxvi.
|(rs)neghbour vnto his welth and edyfyinge. For Christ pleased not him selfe: but He is stro' that can beare anot mannes weakenes. as it is written. The rebukes of them which rebuked the, fell on me. + Whatpsal xviij soever thinges are written afore tyme, are written for oure learnynge, that we thorow pacience and comforte of the scripture, myght have hope.
B The God of pacience and consolacion, geve vnto every one of you, that ye j-cor.j-b.
(26) be lyke mynded one towardes another after the insample of Christ: that ye all agreynge together, maye with one mouth prayse God the father of oure Lorde
Iesus. Wherfore receave ye one another as Christ receaved vs, to the prayse of God.
And I saye that Iesus Christ was a minister of the circumcision for the trueth of god, to conferme the promyses made vnto the fathers. And let the gentyls psa. xvij.
__|(2s) prayse god for his mercy, as it is written: For this cause I will prayse the amonge ae the gentyls, and synge in thy name. And agayne he sayth: reioyse ye gentyles esa. xj. c. with his people. And agayne, prayse the Lorde all ye gentyls, and laude him
Cc all nacions. And in another place Esaias sayth: ther shalbe the rote of Iesse, and he that shall ryse to raygne over the gentyls: in him shall the gentyls trust.
Line (18) ...shulde have hope.
Line (20) ...afterthe insample of Iesu Christ, (19) God which is lorde of pacience and (26) ...he sayth: ye gentyls reioyse with hys consolacion, people. Agayne,
The epistle of S. Paul vnto the Romayns [Chap. xv] The God of hope fyll you with all ioye and peace in belevynge: that ye maye be ryche in hope thorowe the power of the holy goost. +
I my selfe am full certified of you my brethren, that ye youre selves are full of goodnes and filled with all knowledge, and are able to exhorte one
(s)another. Neverthelesse brethren I have some what boldly written vnto you, as one that putteth you in remembraunce, thorow the grace that is geven me of God, that I shuld be the minister of Iesu Christ amonge the gentyls, and shuld minister the gladde tydynges of God, that the gentyls myght be an acceptable offerynge, sanctyfied by the holy goost. I have therfore wherof I maye reioyse
'|(10) in Christ Iesu, in tho thinges which pertayne to God. For I dare not speake of eny of tho thinges which Christ hath not wrought by me, to make the gentyls obedient, with worde and dede, in myghty signes and wonders, by the power of the sprete of God: so that from Ierusalem and the costes rounde aboute vnto
Illyricum, I have fylled all countres with the gladde tydynges of Christ.
(15) So have I enforsed my selfe to preache the gospell, not where Christ was named, lest I shuld have bylt on another mannes foundacion: but as it is written:
To whom he was not spoken of, they shall se: and they that hearde not, shall vnderstonde. For this cause I have bene ofte let to come vnto you: but now seynge I have no moare to do in these countres, and also have bene desyrous
(20) many yeares to come vnto you, when I shall take my iorney into spayne, I will come to you. I trust to se you in my iorney, and to be brought on my waye thither warde by you after that I have somwhat enioyed you.
Now go I vnto Ierusalem, and minister vnto the saynctes. For it hath pleased them of Macedonia and Achaia to make a certayne distribucion vpon
(25) the poore saynctes which are at Ierusalem.
It hath pleased them verely, and their detters are they. For yf the gentils be made partetakers of their spirituall thinges, their dutie is to minister vnto them in carnall thinges. When I have performed this, and have brought them this frute sealed. I will come backe agayne by youinto Spayne. AndI am sure when I come, that I shall come with (30) aboundaunce of the blessinge of the gospell of Christ.
I beseche you brethren for oure Lorde Iesus Christes sake, and for the love of the sprete, that ye helpe me in my busynes, with youre prayers to God for
Line (4) ...andare abletocounsell wonanother.
Line (11) (to make. . .obedient) (6) ...in remembraunce, ffor the grace (28) ...and haveshewed them this frute, I which is geven me off God for this wyll come backe... purpose that I shuld...
[Chap. xvi] The epistle of S. Paul vnto the Romayns me, that I maye be delyvered from them which beleve not in Iewry, and that this my service, which I have to Ierusalem, maye be accepted of the saynctes, that I maye come vnto you with ioye, by the will of God, and maye with you be refresshed. The God of peace be with you. Amen.+
The. xvi. Chapter.
(s) | Icommende vnto you Phebe oure sister (which is a minister of the congtegacion of Chenchrea) that ye receave her in the Lorde as it becommeth saynctes, and that ye assist her in whatsoever busynes she neadeth of youre ayde.
For she hath suckered many, and myne awne selfe also. Grete Prisca and Aquila my helpers in Christ Iesu, which have for my lyfe layde doune their awne
(xo) neckes. Vnto which not I only geve thankes but also the congregacion of the gentyls. Lyke wyse grete all the company that is in thy housse. Salute my welbeloved Epenetos, which is the fyrst frute amonge them of Achaia. Grete
Mary which bestowed moche labour on vs. Salute Andronicus and Iunia my cosyns, which were presoners with me also, which are wele taken amonge the (ts) Apostles, and were in Christ before me. Grete Amplias my beloved in the Lorde. Salute Vrban oure helper in Christ, and Stachys my beloved. Salute
Appelles approved in Christ. Salute them which are of Aristobolus housholde.
Salute Herodion my kynsman. Grete them of the housholde of Narcissus which are in the Lorde. Salute Triphena and Triphosa, which wemen dyd labour in (20) the Lorde.
Salute the beloved Persis, which laboured in the Lorde. Salute Rufus chosen in the Lorde, and his mother and myne. Grete Asincritus, Phlegon,
Herman, Patrobas, Hermen, and the brethren which are with them.
Salute Philologus and Iulia, Nereus and his sister, and Olimpha, and all the saynctes which are with them.
Salute one another with an holy kysse. The congre- (2s) gacions of Christ salute you.
I beseche you brethren, marke them which cause division and geve occasions of evyll, contrary to the doctrine which ye have learned: and avoyde them. For Cc ~ they that are suche serve not the Lorde Iesus Christ: but their awne bellyes,
Folio
COXXXVII.
e and with swete preachinges and flatteringe wordes deceave the hertes of the Line (2) ...maye be accepted to the sanctes, Line (20) ...Persis, which laboured moch in the (4) ...be with all you Amen. lorde.
(10) ...vntowhom not I only geve thankes:
(22) ...Hermas, Patrobas, Mercurius, and but also all the congregacions... the brethren...
(x1) ...that is in their housse.
(24) Salute won anotheramongeyoure selves (19) ...which wemen labour in the lorde. with an holy kysse.
(29) ...And byswetepreachynges...
The epistle of S. Paul vnto the Romayns [Chap. xvi] innocentes. For youre obedience* extendeth to all men. I am glad no dout of you. But yet I wolde have you wyse vnto that which is good, and to be innocentes concerninge evyll. The God of peace treade Satan vnder youre fete shortly. The grace of oure Lorde Iesu Christ be with you.
(6s) Thimotheus my worke felow, and Lucius and Iason and Sopater my kynsmen, salute you. I Tertius salute you, which wrote this epistle in the Lorde.
Gaius myne hoste and the hoste of all the congregacions, saluteth you. Erastus the chamberlayne of the cite saluteth you. And Quartus a brother saluteth you.
The grace of oure Lorde Iesu Christ be with you all. Amen knowledge is disalowed of God.
| (10) To him that is of power to stablisshe you accordinge to my gospell and preachinge of Iesus Christ, in vtteringe of the mistery which was kept secret sence the worlde beganne, but now is opened by the scriptures of prophesie, at the commaundement of the everlastinge god, to stere vp obedience to the faith publisshed amonge all nacions: To the same God, which alone is wyse, be prayse
(1s) thorowe Iesus Christ for ever. Amen.
To the Romayns.
Sent from Chorinthum by Phebe, she that was the minister vnto the congregacion at Chenchrea.
Line (1) ...for youre obedience ys spoken offLine (10) ...to my gospell, wher with I preache amonge allmen.
Iesus Christ, in openynge off the mistery (2) And to be innocent as concernynge which was kept closse...and noweis evyll. The God offpeace shalltreade openned atthys tyme and declared in Satan vnder yourefete in shortetyme. the scripturs of prophesy, by the com- (7) Erastus saluteth you, the chamberlayne maundement... offthe cite.
ae eo oe
Tit PROCOGEV VOM THE BYRST EPISTLE
OP eoNClLes
OT HEC ORTINULH
YAN S.
This pistle declareth it selfe from Chapter to Chapter, that it nedeth no prologe or introduccion to declare it. When Paule had conuerted a great nombre at Corinthum, as ye reade Act. xviij. and was departed, there cameimmediatlye false Apostles and sectemakers and drue euery man disciples after him, so that the (s) people were whole vnquyeted, deuyded and at varyaunce amonge them selues, euerye man for the zele of his doctoure, those new Apostles not regardynge what deuysion, what vnclennes oflyuinge, or what false opinions were amonge the people, as longe as they myght be in auctorite and well at ease in their bellies.
But Paule in the. iiij. fyrst Chapters with great wysdome and sobrenes, (to) rebuketh, fyrst the deuysyon and the auctores therof, and calleth the people to Christ agayne and teacheth how and for what the preacher is to betaken.
In the. v. he rebuketh the vnclennes that was amongest them.
In the. vj. he rebuketh the debate and goynge to lawe to gether, pleatynget their causes before the hethen.
(ts) In the. vij. heinformeth them concernynge chastite and maryage.
In the. viij. ix. x. and. xj. he teacheth the stronge to forbeare the weake that yet vnderstode not the lybertie of the Gospell, and that with the ensample of him selfe. Which though he were an Apostle and had auctoryte, yet of loue he abstayned, to wynne other. And he feareth them with the ensamples of (20) the olde testament and rebuketh dyuerse dysorders that were amonge them concernynge the Sacrament and the goynge bare hedded of maryed wemen.
In the. xij. xiij. and. xiiij. he teacheth of the manyfoldegyftes of the spirite,
XIX. and proueth by a symylitude of the bodye, that all gyftes are geuen that eche shuld helpe other, and thorow loue do seruyce to other, and proueth that where
(2s) loue is not, there is no thinge that pleaseth God. For that one shuld loue another, is all that God requyreth of vs. And therfore yf we desyer spirituall gyftes he teacheth those gyftes to be desyred that helpe oure neyboures
In the. xv. heteacheth of the resurreccyon of the bodye.
And in the last he exhorteth to helpe the poore saynctes.
Vite hse ite OPS "PAUL
THE APOSTLE TO THE CORINTHYANS
The fyrst Chapter.
Paul by vocacion an Apostle of Iesus Christ thorow the will of God, and brother Sostenes.
Vnto the congregacion of God which is at Corinthum. To them that are sanctified in Christ Iesu, sainctes by callynge, with all that call on the name of (s) oure lorde Iesus Christ in every place, both of theirs and of oures
Grace be with you and peace from God oure father, and from the lorde Tesus Christ.
+I thanke my God all wayes on youre behalfe for the grace of God which is geuen you by Iesus Christ, that in all thinges ye are made riche by him in B __|(zo) all lerninge and in all knowledge even as the testimony of Iesus Christ was confermed in you, so that ye are behynde in no gyft, and wayte for the apperynge of ourelorde Iesus Christ which shall strenghtt you vnto the ende, e. V. that ye maye be blamelesse in the daye of oure lorde Iesus Christ. ffor god is faythfull, by whom ye are called vnto the fellishyppe of his sonne Iesus
(1s) Christe oure lorde Ibeseche you brethren in the name of oure lorde Iesus Christ, that ye all speake one thynge and that there be no dissencion amonge you: but be ye knyt together in one mynde and in one meanynge.
It is shewed vnto me (my brethren) of you by them that are of the housse of Cloe, that ther is stryfe
(20)amonge you. And this is it that I meane: how that comenlie amonge you, one sayeth: I holde of Paul: another I holde of Apollo: the thyrde I holde of Cephas: the fourt that I holde of Christ. Ys Christ devided? was Paul crucified for you? ether were ye baptised in the name of Paul? I thanke God that I christened none of you, but Crispus and Gayus, lest eny shulde saye that I had baptised in myne
(2s)awne name. I baptised also the housse of Stephana. Forthermore knowe I not whether I baptised eny man or no.
Title. Thefyrst pistle of Paul the Apostle Line (17) but beye perfect in onemynde, and to the Corinthyans. one meanynge.
Line (1) ...the Apostle of Iesus...
(20) ...amonge you, I speake of that which (4) ...sanctifyed in Iesus christ, sanctes by every one ofyou sayth: I holde of callynge, with all them thatt call...
Paul, Another sayth: I holdeof Apollo:
(8) ...for the faveour of god...
Another sayth: I holde off Cephas: and (9) ...in all speache. ..(even...you) another sayth I holde of Christ.
(13) God is faythfull, (24) ...that I in myn awne name had baptised.
[Chap. ii] The. i. epistle of S. Paul to the Corinthyans For Christ sent me not to baptyse, but to preache the gospell, not with wysdome of wordes, lest the crosse of Christ shuld have bene made of none effecte. For the preachinge of the crosse is to them that perisshe folishnes: but vnto vs which are saved, it is the power of God. For it is written: I will
Folio cexl.
(s) destroye the wysdome of the wyse, and will cast awaye the vnderstondinge of esa. XxXix abdiet. j. c. esaie.
XXXijJ. C. the prudent. Where is the wyse? Where is the scrybe? Where is the searcher of this worlde? Hath not God made the wysdome of this worlde folisshnes?
For when the worlde thorow wysdome knew not God, in the wysdome of God: it pleased God thorow folisshnes of preachinge to save them that beleve.
(1o) For the Iewes requyre a signe, and the Grekes seke after wysdome. But we preache Christ crucified, vnto the Iewes an occasion of fallinge, and vnto the Grekes folisshnes: but vnto them which are called both of Iewes and Grekes, we preache Christ the power of God, and the wysdome of God. For the folishnes of God is wyser then men: and the weakenes of God is stronger then men.
(15) Brethren loke on youre callinge, how that not many wyse men after the flesshe, not many myghty, not many of hye degre are called: but God hath chosen the folysshe thinges of the worlde, to confounde the wyse. And God hath chosyn the weake thinges of the worlde, to confounde thinges which are mighty. And vile thinges of the worlde, and thinges which are despysed, hath
(20) God chosen, yee and thinges of no reputacion, for to brynge to nought thinges of reputacion, that no flesshe shulde reioyce in his presence. And vnto him partayne ye, in Christ Iesu, which of God is made vnto vs wysdome™, and also rightewesnes, and saunctifyinge and redempcion. That accordinge as it is written: he which reioyseth, shulde reioyce in the Lorde.
The. ii. Chapter.
(25) And I brethren when I came to you, came not in gloriousnes of wordes or of wysdome, shewynge vnto you the testimony of God. Nether shewed I my selfe that I knewe eny thinge amonge you save Iesus Christ, even the same that was crucified. And I was amonge you in weaknes, and in feare, and in moche tremblinge. And my wordes and my preachinge were not with entysynge
Line (6) Whereis the wyse man?
Line (17) ...the wyse. and hath chosyn the (13) For Godly folysshnes is wyser then weake thynges... men: And godly weaknes is stronger then are men.
The. i. epistle of S. Paul to the Corinthyans [Chap. iii] wordes of mannes wysdome: but in shewinge of the sprete and of power, that youre fayth shuld not stonde in the wysdome of men, but in the power of God.
B That we speake of, is wysdome amonge them that are perfecte: not the wysdome of this worlde nether of the rulars of this worlde (which go to nought)
(s) but we speake the wysdome of God, which is in secrete and lieth hyd, which God ordeyned before the worlde vnto oure glory: which wysdome none of the tulars of the worlde knewe. For had they knowen it, they wolde not have xiiij. crucified the Lorde of glory. But as it is written: The eye hath not sene, and the eare hath not hearde, nether have entred into the herte of man, the thinges
(zo) which God hath prepared for them that love him.
Cc But God hath opened them vnto vs by his sprete. For the sprete searcheth all thinges, ye the bottome of Goddes secretes.
For what man knoweth the 9 ccxli.| thinges of a man: save the sprete of a man which is with in him? Even so the D thinges of God knoweth no man, but the sprete of god. And we have not (1s) receaved the sprete of the worlde: but the sprete which commeth of god, for to Christ canot perceaue the thinges of God. knowe the thinges that are geven to vs of god, which thinges also we speake, not in the connynge wordes of mannes wysdome, but with the connynge wordes of the holy goost, makynge spretuall comparesons of spretuall thinges. For the naturall man perceaveth not the thinges of the sprete of god. For they are but (20) folysshnes vnto him. Nether can he perceave them, because he is spretually hd examined. But he that is spretuall, discusseth all thinges: yet he him selfe is
* iudged ofno man. For who knoweth the mynde of the Lorde, other who shall informe him? But we vnderstonde the mynde of Christ.
The. iii. Chapter.
A And I coulde not speake vnto you brethren as vnto spretuall: but as vnto (2s) carnall, even as it were vnto babes in Christ. I gave you mylke to drinke and not meate. For ye then were not stronge, no nether yet are. Forye are yet carnall. As longe verely as ther is amonge you envyinge, stryfe, and dissencion: are ye not carnall, and walke after the manner of men? As longe as one sayth,
I holde of Paul, and another, Iam of Apollo, are ye not carnall? What is Paul?
Line (3) We speake that which is wisdom...
Line (26) ...noo nether yet are stronge.
(4) (which goeth to nought)
[Chap. iii] The fyrst epistle of S. Paul to the Corinthyans B What thinge is Apollo? Only miministerst * are they by whom ye beleved, even as the Lorde gave every man grace. Ihave planted: Apollo watred: but god gave increace. So then, nether is he that planteth eny thinge, nether he that watreth: but god which gave the increace.
(s) He that planteth and he that watreth, are nether better then the other.
Every man yet shall receave his rewarde accordynge to his laboure. We are psal xj. d goddis labourers, ye are goddis husbandrye, ye are goddis byldynge. Accordey: ynge to the grace of god geven vnto me, as a. wyse bylder have I layde the foundacion And another bylt theron. Butlet every man take hede how he
(10) bildeth apon. For other foundacion can no man laye, then that which is layde, which is Iesus Christ. Yf eny man bilde on this foundacion, golde, silver, precious stones tymber, haye or stoble: every mannes worke shall appere. For the daye shall declare it, and it shalbe shewed in fyre. And the fyre shall trye euery mannes worke, what it is. Yfeny mannes worke that he hath-bylt apon,
(ts) byde, he shall receave a rewarde. If eny mannes worke burne he shall suffre losse: but he shalbe safe him selfe: neverthelesse yet as it were thorow fyre.
D + Are ye not ware that ye are the temple of god, and how that the sprete of god dwelleth in you? Yf eny man defyle the temple of god him shall god destroye. For the temple of god is holy, which temple ye are. Let no man ij. cori. vj.
|(20) deceave him silfe. Yfeny man seme wyse amonge you, let him be a fole in this iob. v. c. worlde, that he maye be wyse. For the wisdome of this worlde is folysshnes peat zal b. with god. For it is written: he compaseth the wyse in their craftynes. And Folioccxlit.|. agayne, God knoweth the thoughtes of the wyse that they be vayne. Therfore let no man reioyce in men. For all thinges are youres, whether it be Paul, other
(2s) Apollo, other Cephas: whether it be the worlde, other lyfe, other deeth, whether they be present thinges or thinges to come: all are youres, and ye are
Christes, and Christ is goddis. + The. iiii. Chapter. + A Let men this wyse esteme vs, even as the ministers of Christ, and disposers of the secretes of God. Furthermore it is requyred of the disposers that they be
Line (1) ...but ministers by whome ye beLine (8) ...Ilayde the foundacion, another hath leeved... bylt theron:
(2) ...god gave theincreace.
(19) ...which temple areye.
The fyrst epistle of S. Paul to the Corinthyans [Chap. iiii] founde faithfull*. With me is it but a very smal thinge, that I shuld be iudged
|x faythful is of you, ether of mans daye* No Iiudge not myn awne selfe. I knowe nought by my selfe: yet am I not therby iustified.
It is the Lorde that iudgeth me.
Therfore iudge no thinge before the tyme, vntill the Lorde come, which will '(s) lighten thinges that are hyd in darcknes and open the counsels of the hertes.
_|daye is And then shall every man have prayse of God. + These thinges brethren I have described in myn awne person and Apollos, for youre sakes, that ye myght learne by vs, that no man counte of him selfe beyonde that which is above written: that one swell not agaynst another for (10) eny mans cause. For who preferreth the? What hast thou, that thou hast not receaved? Yf thou have receaved it, why reioysest thou as though thou haddest not receaved it? Now ye are full: now ye are made rych: ye raygne as kinges with out vs: and I wold to god ye dyd raygne, that we might raygne with you.
(x5) Me thinketh that God hath set forth vs which are Apostles, for the lowest of |The fassion _ all, as it were men appoynted to deeth. For we are a gasyngestocke vnto the nae worlde, and to the angels, and to men. We are foles for Christes sake, and ye are wyse thorow Christ. We are weake, and ye are stronge. Ye are honorable and we are despised. Even vnto this daye we honger and thyrst, and are naked,
(20) and are boffetted with fistes, and have no certayne dwellinge place, and laboure workinge with oure awne hondes. We are revyled, and yet we blesse. We are persecuted, and suffer it. We are evyll spoken of, and we praye. We are made as it were the filthynes of the worlde, the of scowringe of all thinges, even vnto this tyme.
(25) I write not these thinges to shame you: but as my beloved sonnes I warne you. For though ye have ten thousande instructours in Christ: yet have yenot many fathers. In Christ Iesu, Ihave begotten you thorowe the gospell. Wherfore
I desyre you to folowe me. For this cause have I sent vnto you Timotheus, which is my deare sonne, and faithfull in the Lorde, which shall put you in (30) remembraunce of my wayes which I have in Christ, even as I teache every where in all congregacions. Some swell as though I wolde come no more at you. But I will come to you shortely, yf God will: and will knowe, not the
Line (15) ...god hath shewed vs which are Line (17) ...andto men, we are foles... apostles, for the hynmost off all, (28) ...I desyre you to counterfayteme.
[Chap.v] The epistle of S. Paul to the Corinthyans wordes of them which swell, but the power: for the kyngdome of God is not Folio. in wordes, but in power. What will ye? Shall I come vnto you with a rodde, cexliii. or els in love and in the sprete of mekenes?
The. v. Chapter.
A There goeth a commen sayinge that ther is fornicacion amonge you, and (s) soche fornicacion as is not once named amonge the gentyls: that one shuld have collo. ij. a. his fathers wyfe. And ye swell and have not rather sorowed, that he which hath done this dede, myght be put from amonge you. For I verely as absent in body, even so present in sprete, have determyned all redy (as though I were present)
B of him that hath done this dede, in the name of oure Lorde IesuChrist, when ye
(10)are gaddered togedder, and my sprete, with the power of the Lorde Iesus Christ, to deliver him vnto Satan*, for the destruccion of the flesshe, that the sprete maye be saved in the daye of the Lorde Iesus.
Cc Youre reioysinge is not good: knowe ye not that a lytle leven sowreth the whole lompe of dowe. + Pourge therfore the olde leven, that ye maye
(1s) be newe dowe, as ye are swete breed. For Christ oure esterlambe is offered vp for vs. Therfore let vs kepe holy daye, not with olde leven, nether with the leven of maliciousnes and wickednes: but with the swete breed of purenes and truth. + I wrote vnto you in a pistle that ye shuld not company with fornicatours.
(20) And I meant not at all of the fornicatours of this worlde, ether of the coveteous, or of extorsioners, ether of the ydolaters: for then must ye nedes have gone out of the worlde. But now I write vnto you, that ye company not togedder, yf eny that is called a brother, be a fornicator, or coveteous, or a worshipper of ymages, ether a raylar, ether a dronkard, or an extorcionar: with him that is
(2s) soche se that ye eate not.
For what have I to do, to iudge them which are with out? Do ye not iudge them that are with in? Them that are with out, God shalliudge. Put awaye from amonge you, that evyll parsont.
Line (22) ...but now I have written vnto you...
The fyrst epistle of S. Paul to the Corinthyans [Chap. vi] The. vi. Chapter.
How dare one of you havinge busines with another, goo to lawe vnder the wicked, and not rather vnder the sainctes? Do ye not know that the sainctes shall iudge the worlde? If the worlde shalbe iudged by you: are ye not good ynough to iudge smale trifles: knowe ye not how that we shall iudge the angels?
To goo to lawe.
(s) How moche more maye we iudge thinges that partayne to the lyfe? If ye have iudgementes of worldely matters, take them which are despised in the congregacion, and make them iudges. This I saye to youre shame. Is ther vtterly no wyse man amonge you? What not one at all, that can iudge bitwene brother and brother, but one brother goeth to lawe with another: and that vnder the (10) vnbelevers ?
Now therfore ther is vtterly a faute amonge you, because ye goo to lawe one with another. Why rather suffer ye not wronge? why rather suffre ye not youre selves to be robbed? Naye ye youre selves do wronge, and robbe: and . that the brethren. Do ye not remember how that the vnrighteous shall not in- (15) heret the kyngdome of God? Be not deceaved. For nether fornicators, nether worshyppers of ymages, nether whormongers, nether weaklinges, nether abusars of them selves with the mankynde, nether theves, nether the coveteous, nether dronkardes, nether cursed speakers, nether pillers, shall inheret the kyngdome of God. And soche ware ye verely: but ye are wesshed: ye are sanctified: ye
(20) are iustified by the name of the Lorde Iesus, and by the sprete of oure God.
All thinges are lawfull vnto me: but all thinges are not proffitable. I maye do all thinges: but I will be brought vnder nomans power. Meates are ordeyned for the belly, and the belly for meates: but God shall destroy bothe it and them.
Let not the body be applied vnto fornicacion, but vnto the Lorde, and the Lorde (2s) vnto the body. God hath raysed vp the Lorde, and shall rayse vs vp by his power. + Etherremember ye not, that youre bodyes* are the members of Christ?
Shall I now take the members of Christ, and make them the members of an harlot? God forbyd. Do ye not vnderstonde that he which coupleth him selfe with an harlot, is be come one body? For two (saith he) shalbe one flesshe. But (30) he that is ioyned vnto the Lorde, is one sprete.
TMV
Line (11) Nowe therfore is there vtterly a Line (23) ...but God shalldestroy bothe hym fautesate and them.
[Chap. vii] The epistle of S. Paul to the Corinthyans Fle fornicacion. All synnes that a man dothe, are with out the body. But he that is a fornicator, synneth agaynst his awne body. Ether knowe ye not how that youre bodyes are the temple of the holy goost, which is in you, whom ye have of God, and how that ye are not youre awne? For ye are dearly bought. d= peugad.
(s) Therfore glorifie ye God in youre bodyes and in youre spretes, for they are goddes. + The. vii. Chapter. + As concerning the thinges wherof ye wrote vnto me: it is good for a man, not to touche a woman. Neverthelesse to avoyde fornicacion, let every man have his wyfe: and let every woman have her husbande. Let the man geve vnto
Ofwedlock and vyrgynite (10) the wyfe due benevolence. Lykwyse also the wyfe vnto the man. The wyfe jpe. iij. b hath not power over her awne body: but the husbande. And lykewyse the man hath not power over his awne body: but the wyfe. Withdrawe not youre selves one from another, excepte it be with consent for a tyme, for to geve youre selves to fastynge and prayer. And afterwarde come agayne to the same thynge,
(rs) lest Satan tempt you for youre incontinencye. + This I saye of faveour, not of commaundement. For I wolde that all men were as I my selfe am: but every man hath his proper gyfte of God, one after this manner, another after that. I saye vnto the vnmaried men and widdowes: it is good for them yf they abyde even asI do. But and yf they cannot abstayne,
(20) let them mary. For it is better to mary then to burne.
Vnto the maryed commaunde not I, but the Lorde: that the wyfe separate not her selfe from the man. Yf she separate her selfe, let her remayne vnmaryed, or be reconciled vnto her husbande agayne. And let not the husbande put awaye his wyfe from him.
Folio ccxh (25) To the remnaunt speake I, and not the lorde. Yf eny brother have awyfe that beleveth not, yf she be content to dwell with him, let him not put her awaye. And the woman which hath to her husbande an infidell, yf he consent to dwell with her, let her not put him awaye. For the vnbelevynge husbande is sanctified by the wyfe: and the vnbelevynge wyfe is sanctified by the husbande.
Line (2) Knowe ye not howe...
The fyrst epistle of S. Paul to the Corinthyans [Chap. vii] Or els were youre chyldren vnclene: but now are they pure. But and yf the vnbelevynge departe, let him departe. A brother or a sister is not in subiection to soche. God hath called vs in peace. For how knowest thou 0 woman, whether thou shalt save that man or no? Other how knowest thou o man,
* Ifa man haue the (s) whether thou shalt save that woman or no? but even as God hath distributed to every man.
As the lorde hath called every person, so let him walke: and so orden I in all congregacions. Yf eny man be called beynge circumcised, let him adde nothinge therto. Yfeny be called vncircumcised: let him not be circumcised.
* |(10) Circumcision is nothinge, vncircumcision is nothinge: but the kepyng of the commaundmentes of god is altogether. + Let every man abyde in the same state wherin he was called. Arte thou called a servaunt? care not for it. Neverthelesse yf thou mayst be fre, vse it rather. For he that is called in the lorde beynge a servaunt, is the lordes freman. Lykwyse he that is called beynge fre, is Christes
(xs) servaunt. Ye are dearly bought, be not mennes seruauntes. Brethren let everye the maryed | man wherin he is called, therin abyde with God. +
As concernynge virgins, I have no commaundment of the lorde: yet geve I counsell, as one that hath obtayned mercye of the lorde to be faythfull. I suppose that it is good for the present™ necessite. For it is good for a man so to be.
(20) Arte thou bounde vnto a wyfe? seke not to be lowsed. Arte thou lowsed from a wytfe? seke not a wyfe. But and yf thou take a wyfe thou synnest not. Lykwyse if a virgin mary, she synneth not. Neverthelesse soche shall have trouble in their flesshe: but I faver you.
This saye I brethren the tyme is shorte. It remayneth that they which have (2s) wives, be as though they had none, and they that wepe be as though they wept not: and they that reioyce, be as though they reioysed not: and they that bye be
'as though they possessed not: and they that vse this worlde, be as though they vsed it not. For the fassion of this worlde goeth awaye.
I wolde have you without care: the single man careth for the thinges of the (30) lorde, how he maye please the lorde. But he that hath maried, careth for the thinges of the worlde howe he maye please his wyfe. There is difference bitwene a virgin and a wyfe. The single woman careth for the thinges of the lorde, that
23-2 1§25 ; Line (4) ...whetherthoushaltsavethyhusbande Line (18) ...as won that hath obtayned off the or not? lorde to be faithfull.
(5) ...whether thou shalt save thewyfe or (at) ...thou hast notsinned. not?
(22) ...she hath notsined:
[Chap. viii] The fyrst epistle of S. Paul to the Corinthyans Folio she maye be pure both in body and also in sprete But she that is maryed, careth coxlvi. for the thinges of the worlde, howshe maye please her husband. This speake I for youre proffit, not to tangle you ina snare: but for that which is honest and comly vnto you, and that ye maye quyetly cleave vnto the lorde with out separacion. fe (s) If eny man thinke that it is vncomly for his virgin if she passe the tyme of mariage, and if so nede requyre, let him do what he listeth, he synneth not: let them be coupled in mariage. Neverthelesse, he that purposeth surely in his herte, havynge none nede: but hath power over his awne will: and hath so decreed in his herte that he will kepe his virgin, doth well. So then he that ioyneth
(10) his virgin in maryage doth well. But he that ioyneth not his virgin in mariage ro. Vij. doth better. The wyfe is bounde to the lawe as longe as her husbandliveth If her husbande slepe, she is at liberte to mary with whom she wyll, only in the lorde. But she is happiar yf she so abyde, in my iudgment And I thinke verely that I have the sprete of God.
The. viii. Chapter.
A |) Tospeake of thinges dedicate vnto ydols, we are sure that we all have knowledge. knowledge maketh a man swell: but love edifieth. If eny man thinke that he knoweth eny thinge, he knoweth nothynge yet as he ought to knowe.
But yf eny man love god, the same is knowen of him.
A lytle loue is better thet moche knowledge.
To speake of meate dedicat vnto ydols, we are sure that ther is none ydoll in (20) the worlde and that ther is none other god but one. And though ther be that are called goddes, whether in heven other in erth (as ther be goddes many and lordes many) yet vnto vs is there but one god, which is the father, of whom are all thinges, and we in him: and one lorde Iesus Christ by whom are all thinges, and we by him.
(25) But every man hath not knowledge. For some suppose that ther is an ydoll, vntyll this houre, and eate as of a thinge offered vnto the ydole, and so their consciences beynge yet weake, are defyled. Meate maketh vs not acceptable to god. Nether yf we eate, are we the better. Nether yf we eate not, are we the worsse.
Line (10) And he that ioyneth not...
Line (22) ...but vnto vs is there one god, (12) ...she is at her liberte...
(27) ..-maketh vs not accepted to god:
The epistle of S. Paul to the Corinthyans [Chap. ix] D But take hede that youre libertie cause not the weake to faule. For yfsome man se the which hast knowledge, sit at meate in the ydoles temple, shall not the conscience of hym which is weake, be boldened to eate those thinges which are offered vnto the ydole? And so thorow thy knowledge shall the weake brother
(s) perisshe for whom christ dyed. When ye synne so agaynst the brethren and wounde their weake consciences ye synne agaynst Christ. Wherfore yf meate hurt my brother, I will eate no flesshe whill the worlde stondeth, because I will not hurte my brother.
Charite what it doeth.
'Tbe1ix, (Chapter.
A Am I not an Apostle? am I not fre? have I not sene Iesus Christ oure lorde?
(to) Are not ye my worke in the lorde. YfI be not an Apostle vnto other, yet am I vnto you. For the seale of myne Apostleshippe are ye in the lorde. Myne lio. answer to them that axe me, is this. Have we not power to eate and to drynke? xvii.
| Ether have we not power to leade about a sister to wyfe as wel as other Apostles, and as the brethren of the lorde, and Cephas? Ether only I and Barnabas have
(ts)not power this to do? who goeth a warfare eny tyme at his awne cost? who his preachynge, and as planteth a vyneardet and eateth not of the frute? Who fedeth a flocke and eateth not of the mylke?
B Saye I these thinges after the manner of men? Or sayth not the lawe the same also? For it ys written in the lawe of Moses. Thou shall not mosell the (20) mouth of the oxe that treadeth out the corne. Doth God take thought for oxen? Ether sayth he it not ail to gedder for oure sakes? For oure sakes no doute this is written: that he which eareth, shuld eare in hope: and that he which throssheth in hope, shuld beparttaker of his hope. Yf we sowe vnto you spirituall thynges: is it agreate thynge yf we reepe youre carnall thynges
(2s) Yf other be parttakers of this power over you? wherfore are not we rather.
Neverthelesse we have not vsed this power: but suffre all thinges lest we shuld hynder the gospell of Christ. Do ye not vnderstondert how that they which minister in the temple, have their fyndynge of the temple? And they which wayte at the aulter, are partakers with the aultre? Even so also dyd the
Line (5) When we synne so...
Line (16) ...or who fedeth...
(6) ...wesynne agaynst Christ.
[Chap. x] | The epistle of S. Paul to the Corinthyans lorde ordayne, that they which preache the gospell, shuld live of the gospell.
But I have vsed none of these thinges.
Nether wrote I these thinges that it shuld be so done vnto me. For it were better for me to dye, then that eny man shuld take this reioysinge from me. In (s) that I preache the gospell, I have nothinge to reioyce of. For necessite is put vnto me. Wo is it vnto me yf I preache not the gospell. If I do it with a good will,
Ihave arewarde. But yfI do it agaynst my will, an office is committed vnto me.
What is my rewarde then? Verely that when I preache the gospell, I make the gospell of Christ fre, that I misvse not myne auctorite in the gospel
(10) For though I be fre from all men, yet have I made my silfe servaunt vnto all men, that I myght wynne the moo. Vnto the Iewes, I be came as a Iewe, to winne the Iewes. To them that were vnder the lawe, was I made as though I had bene vnder the lawe, to wynne them that were vnder the lawe. To them that were with out lawe, be cam I as though I had bene with out lawe (when I was
(rs) not with out lawe as perteyninge to god, but vnder a lawe as concerninge Christ) to wynne them that were with out lawe. To the weake became I as weake, to wynne the weake. In all thinge I fassioned my silfe to all men, to save at the lest waye some. And this I do for the gospels sake, that I might have my parte therof.
+ Perceave ye not how that they which runne in a course, runne all, yet but (20) one receaveth the rewarde. So runne that ye maye obtayne. Euery man that proveth masteryes, abstaineth from allthinges. And they do it to obtayne a corruptible croune: but we to obtayne an vncorruptible croune: I therfore so runne, not as at an vncertayne thinge. So fyght I, not as one that beateth the ayer: but I tame my body and bringe it into subieccion, lest after that I have
Folio ccxlviii.
(2s) preached to other, I my silfe shuld be a castawaye.
The. x. Chapter.
Brethren I wolde not that ye shuld be ignoraunt of this, how that oure fathers were all vnder a cloude, and all passed thorow the see, and were all baptised vnder Moses, in the cloude, and in the see: and dyd all eate of one spirituall meate, and did all drincke of one maner of spirituall drincke. And
Line (3) ...Hitwerebetter...
Line (22) ...but we to obtayne an everlastynge (7) ...I have my rewarde. yf Ido... croune.
11) And vnto theiewes, 24) ...and b e hym in to subieccion, rynge ay
The fyrst epistle of S. Paul to the Corinthyans [Chap. x] they dranke of that spretuall rocke that folowed them, which rocke was Christ.+
But in many of them had god no delite. For they were overthrowen in the wildernes.
B These are ensamples to vs + that weshuld not lust after evyll thinges, as they
: i.
(s)lusted Nether be ye worshippers of Images as were some of them accordynge c0. ean. as it is written: The people sate doune to eate and drynke, and rose vp agayne
4 eb to playe. Nether let vs commit fornicacion as some of them committed fornica- " Sa cion, and were destroyed in one daye. xxiii. thousande. Nether let vs tempte
Christ, as some of them tempted, and were destroyed of serpentes. Nether (ro) murmure ye as some of them murmured, and were destroyed of the destroyer eG All these thinges happened vnto them for ensamples, and were written to put vs in remembraunce, whom the endes of the worlde are come apon. Wherfore let hym that thynketh hestondeth, take hede leastt he fall. There hath none other temptacion taken you, but soche as foloweth the nature of man. But God
(ts) is faythfull, which shall not suffer you to be tempted above youre strenghtt: but '| _ shall in the myddes of the temptacion make awaye to escape out.+ Wherfore my deare beloued, fle from worshippynge of ydols.
D I speake as vnto them which have discrecion, Iudge ye what I saye. Ys not the cuppe of blessinge which we blesse, partakynge of the bloude of Christ? ys
|cup (20) not the breed which we breake, partetakynge of the body of Christ? because
[Breed that we (though webe many) yet are one breed, and one bodyein as moch as we all are partetakers of one breed. Beholde Israhell which walketh carnally.
Are not they which eate of the sacrifyse, partetakers of the aultre?
What saye I then? that the ymage is eny thinge? or that it which is offered (2s) to ymages is eny thinge? Nay, but I saye, that those thinges which the gentyls
E offer, they offer to devyls, and not to god. + And I wolde not that ye shuld have de. xx¥j- | —_fellishippe with the devils Ye cannot drincke of the cup of the lorde, and of the cup of the deuyls. Ye cnanott be partetakers of the lordes table, and of the table of deuelles. Ether shall we provoke the lorde? Or are we stronger then he?
[We haue olio cli.
|(30) All thynges are laufull vnto me, but all thynges are not expedient. Allthynges — |Profesed euery man are lawfull to me, but all thinges edifye not. Let noman seke his awne proffet:
Silom others but let every man seke anothers welthe. wealthe.
Line (14) ...nature of man. God is faythfull, Line (32) ...seke his neghbours welthe.
(30) All thynges are lawfull, but all thynges...
[Chap. xi] The epistle of S. Paul vnto the Corinthyans F What soever is solde in the market, that eate, and axe no questions for con- —_|* weshuld science sake For the erth is the lordis, and all that therein is. Yfeny of them — |ioue and so which beleve uott, bid you to a feest, and yf ye be disposed to goo, what soever
_|<itcumspecte, is seet before you: eate, axinge no question for conscience sake. But and yfeny — |geuenoneoc
(s)man saye vnto you: this is dedicate vnto ydols, eate not of it for his sake that shewed it, and for hurtynge of conscience. The erth is the lordes and all that _|aunt for to there in is. Conscience I saye, not thyne: but the conscience of that other*. For — |onvs for oure why shuld my liberte be iudged of another mannes conscience: For yf I take my parte with thankes: why am I evellspoken of for that thynge wherfore
__|that which (10) I geve thankes. lawfullye do Whether therfore ye eate or dryncke, or what soever ye do, do all to the _ [before God
G prayse of God.+ Se that ye geve occasion of evell, nether to the Iewes, nor yet to the gentyls, nether to the congregacion of god: euen as I please all men in all
—_[Loue seketh iy ~ hir neyboures thinges, not sekynge myne awne proffet, but the proffet of many, that they _ [proftyte.
(ts) myght be saved. Folowe me as I do Christ.
The. xi. Chapter. ix I commende you brethren that ye remember me in all thinges, and kepe the ordinaunces even as I delyvered them to you. I wolde ye knew that Christ is the heed of every man. And the man is the womans heed. And God is Christes heed. Every man prayinge or prophesyinge havynge eny thynge on his heed,
(20)shameth his heed. Every woman that prayeth or prophisieth bare hedded, dishonesteth hyr heed. For it is even all one, and the very same thinge, even as though she were shaven. If the woman be not covered, lett her also beshoren.
If it beshame for a woman tobe shorne or shaven, let her cover her heed.
B A man ought not to cover his heed, for as moche as he is the image and —_|* Power is gene ij. d (25) glory of God. The woman is the glory of the man. For the man is not of the __
[#8 moche to woman, but the woman of the man.
Nether was the man created for the __|sygne that womans sake: but the woman for the mannes sake For this cause ought the _ fisin subiecwoman to have power* on her heed, for the angels sakes. Neverthelesse, nether is the man with oute the woman nether the woman with out the man in the __|ouerhir.
Line (8) Why shulde my liberte...
Line (22) ...lett her also beshaven.
(17) ...the ordinaunces which I gave you.
(28) ...power in her heed, (x8) ...and thewomans heed is the man, and Christes heed is God.
The fyrst epistle of S. Paul vnto the Corinthyans [Chap. xi] lorde. For as the woman is of the man, even so is the man by the woman: but all is of God.
'as Iudge in youre selves whether it be comly that a woman praye vnto god bare heeded. Or els doth not nature teach you, that it is a shame for a man, if he
(s) have longe heere: and a prayse to a woman, yf she have longe heere? For her heere is geven her to cover her with all. If there be eny man amonge you that lusteth to stryve let him knowe that we have no soche custome, nether the congregacions of God.
This I warne you of, and commende not that ye come to gedder: not after (10) a better maner but after a worsse. Fyrst of all when ye come togedder in the io cclii. congregacion, I heare that ther is dissencion amonge you: and I partly, beleve it. For ther must be sectes amonge you, that they which are perfecte amonge
D you, myght be knowen. + When ye come to gedder a man can not eate the lordes supper. For every man begynneth a fore to eate his awne supper. And The lordes supper.
(rs) one is hongrye, and another is dronken. Have ye not houses to eate and to drinke in? Or els despyse ye the congregacion of god and shame them that have not? What shall I saye vnto you? shall I prayse you: In this prayse I you not. + +That which I delyvered vnto you, I receaved of the lorde. For the lorde
(20) Iesus the same nyght in which he was betrayed, toke breed: and thanked and ke. xaiij.| brake, and sayde. Take ye, and eate ye: this is my body which is broken for you.
This do ye in the remembraunce of me. After the same maner he toke the cup, when sopper was done, sayinge. This cup is the newe testament in my bloude. This do as oft as ye drynkeit, in the remembraunce of me. For as often sacrament.
(2s) as ye shall eate this breed, and drynke this cup, ye shall shewe the lordes deeth
F tyll he come. Wherfore whosoevere shall eate of this bred, or drynke of the cup vnworthely, shalbe giltie of the body and bloud of the Lorde Let a man therfore examen him silfe, and so let him eate of the breed and drynke of the cup.
For he that eateth or drinketh vnworthely, eateth and drynketh his awne (30) damnacion, because he maketh no difference of the lordis body.
G For this cause many are weake and sicke amonge you, and many slepe. Yf we had truly iudged oure selves, we shuld not have bene iudged. But when we
Line (7) ...no soche customes, Line (12) ...which amonge you are perfaict (9) ...after a worssemanner, and nott myght be knowen. When ye come after a better. togedder in won place, a man...
(19) That which I gave vnto you...
[Chap. xii] The epistle of S. Paul to the Corinthyans are iudged of the lorde we are chastened, because we shuld not be damned with the worlde. Wherfore my brethren when ye come to gedder to eate, tary one for another. Yf eny man honger, let him eate at home, that ye come not togedder vnto condemnacion. Other thinges will I set in order when I come.
The. xii. Chapter.
A (s) In spirituall thinges brethren I wolde not have you ignoraunt. + Ye knowe _ that ye were gentyls, and went youre wayes vnto domme ydoles, even as ye were ledde. Wherfore I declare vnto you that no man speakynge in the sprete of god, defieth Iesus. Also no man can saye that Iesus is the lorde: but by the holy goost.
(ro) Ther are diversities of gyftes verely, yet but one sprete. And ther are differences of administracions, and yet but one lorde. And ther are divers maners of operacions, and yet but one God, which worketh all thinges that are wrought,
B in all creatures. The gyftes* of the sprete are geven to every manto proffit the congregacion. To one is geven thorow the spirite the vtteraunce of wisdome:
(1s) To another is geven the vtteraunce of knowledge by the same sprete. To another is geuen fayth, by the same sprete. To another the gyftes of healynge by the Folio ccliii.| | same sprete. To another power to do myracles. To another prophesie: To ro. xij. a. another iudgement of spretes. To another divers tonges. To another the ue" interpretacion of tonges. And these all worketh even the silfe same igs
(20) devydynge to every man severall gyftes, even as he will. + For as the body is one, and hath many membres, and all the membres an one body though they be many, yet are but one body: even so is Christ. For in one
B sprete are we all baptysed to make one body, whether we be Iewes or gentyls whether we be bonde or fre: and have all dronke of one sprete. For the body
(2s) is not one member, but many. Yf the fote saye: I am not the honde, therfore
Iam not of the body: is he therfore not of the body? And if the eare saye, Iam not the eye: therfore I am not of the body: is he therfore not of the body?
If all the body were an eye, where were then the eare? If all were hearynge: where were the smellynge?
Line (14) To won is geven the vtteraunce offwisdom:
The fyrst epistle of S. Paul to the Corinthyans [Chap. xiii] But now hath god disposed the membres every one of them in the body, at his awne pleasure. If they were all one member: where were the body? Now are ther many membres, yet but one body. And the eye can not saye vnto the Cc honde, I have no nede of the: nor the heed also to the fete. I have no nede of (s)you. Ye rather a greate deale those membres of the body which seme to be most feble, are most necessary. And apon those membres of that body which we thinke lestt honest, put we most honestie on. And ourevngodly parties have most beauty on. For oure honest members nede it not. But God hath so disposed the body, and hath geven most honoure to that parte which laked, lest
(10) there shuld be eny stryfe in the body: but that the members shuld indifferently care one for another. And yf one member suffer, all suffer with him: yf one member be had in honoure, all members be glad also.
G Ye are the body of Christ, and members one of another. And God hath Sa also ordeyned in the congregacion, fyrst the Apostels, secondarely prophetes,
(15) thyrdly teachers, then them that do miracles: after that, the gyftes of healynge, helpers, governers, diversite of tonges.
Are all Apostles? Are all Prophetes? Are all teachers? Are all doars of miracles? Have all the gyftes of healinge? Do all speake with tonges? Do all interprete? Covet after the best giftes. Amdt yet shewe I vnto you a moare
(20) excellent waye.
The. xiii. Chapter. + A Though I spake with the tonges of men and angels, and yet had no love,
I were even as soundinge brasse: or as a tynklynge Cymball. And though I coulde prophesy, and vnderstode all secretes, and all knowledge: yee, yf I had all fayth* so that I coulde move mountayns oute of ther places, and yet had no (2s) love, I were nothynge. And though I bestowed all my gooddes to fede the poore, and though I gave my body even that I burned, and yet had no love, it
profeteth me nothinge.
. ij c.
Love suffreth longe, and is corteous. Love envieth not. Love doth not jo cclitii.| | frowardly, swelleth not dealeth not dishonestly, seketh not her awne, is not
Line (6) ...those members of the body...
Line (21) ta I speake with. .
(7) And oure vngoodly parties...
(22) ...and as a tynklynge Cynballt.
[Chap. xiii] The fyrst epistle of S. Paul to the Corinthyans provoked to anger, thynketh not evyll, reioyseth not in iniquite: but reioyseth in the trueth, suffreth all thynge, beleveth all thynges, hopeth all thynges, endureth in all thynges. Though that prophesyinge fayle, other tonges shall cease, or knowledge vanysshe awaye, yet love falleth never awaye.
(s) For oure knowledge is vnparfect, and oure prophesyinge is vnperfet. But when that which is parfect is come, then that which is vnparfet shall bedone awaye. When I was a chylde, I spake as a chylde, I vnderstode as a childe, I ymagened as a chylde. But assone as I was a man, I put awaye childesshnes.
Now we se in a glasse even in a darke speakynge: but then shall we se face (10) to face. Now I knowe vnparfectly: but then shall I knowe even as I am knowen. 'Now abideth fayth, hope, and love, even these thre: but the chefe of these is love. + The. xiiii. Chapter.
Labour for love and covet spretuall giftes: and most chefly forto prophesye. For he that speaketh with tonges speaketh not vnto men, but vnto god,
(1s) for no man heareth him, howbeit in the sprete he speaketh misteries. But he that prophesieth, speaketh vnto men, to edifyinge, to exhortacion and to comforte.
He that speaketh with tonges, proffiteth him silfe: he that prophesyeth edifieth the congregacion. I wolde that ye all spake with tonges: but rather that ye prophesied. For greater is he that prophisieth: then hethat speaketh with (20) tonges, except he expounde it also, that the congregacion maye have edifyinge.
Now brethren if I come vnto you speakinge with tonges: what shall I profit you, excepte I speake vnto you, other by revelacion or knowledge, or prophesyinge, or doctrine.
Moreover when thinges with out lyfe, geve sounde: whether it be a pype (2s)or an harpe: except they make a distinccion in the soundes: how shall it beknowen what is pyped or harped? And also if the trompe geve an vncertayne voyce, who shall prepare him silfe to fyght? Even so lykwyse when ye speake with tonges, excepte yespeake wordes that have signification, how shall yt be vnderstonde what isspoken? For ye shall but speake in the ayer.
Line (8) ...I put awaye all childesshnes.
Line (16) ...speaketh vntomen, for their edi- (15) No man heareth him: For in thefyinge and comforte. sprete...
The epistle of S. Paul to the Corinthyans [Chap. xiii] Many kyndes of voyces are in the worlde and none of them are with out signification. If I knowe not what the voyce meaneth, I shalbe vnto him that speaketh, an alient: and he that speaketh shalbe an alient vnto me Even so ye
(for as moche as ye covet spretuall giftes) seke that ye maye have plentye vnto (s) the edifyinge of the congregacion.
Wherfore let him that speaketh with tonges, praye that he maye interpret also. IfI praye with tonges, my sprete prayeth: but my mynde is with out frute.
What is it then? I will praye with the sprete, and will praye with the mynde also. I will singe with the sprete, and will singe with the mynde also.
(x0) For els when thou blessest with the sprete*, how shall he that occupieth the roume of the vnlearned, saye amen at thy gevinge of thankes, seynge he vnderstondeth not what thou sayest. Thou verely gevest thankes well, but the other is not edyfied. I thanke my god, I speake with tonges moare then ye all.
Yet had I lever in the congregacion, to speake five wordes with my mynde to (ts) the informacion of other, rather then ten thousande wordes with the tonge.
* to speake with tonges or with the spitite, is to speake that other vnderstonde not, as prestes saye their seruyce.
Brethren be not chyldren in witte*. How be it as concerninge maliciousnes be chyldren: but in witte be perfet. In the lawe it is written, with other tonges, and with other lyppes wyll I speake vnto this people, and yet for all that will they not heare me, sayth the Lorde. Wherfore, tonges are for a signe, not to mynde is to speake thatother vnder- (20) them that beleve: but to them that beleve not. Contrary wyse, prophesyinge serveth not for them that beleve not: but for them which beleve.
Yf therfore when all the congregacion is come to gedder, and all speake with tonges, ther come in they that are vnlearned, or they which beleve not: will they not saye that ye are out of youre wittes? But and yfall prophesy, and (25) ther come in one that beleveth not, or one vnlearned, he is rebuked of all men, and is iudged of every man: and so are the secretes of his hert opened and so falleth he doune on his face, and worshippeth God, and sayth that God is with you in dede.
How is it then brethren? When ye come to gedder, every man hath his (30) songe, hath his doctryne, hath his tonge, hath his revelacion, hath his interpretacion. Let all thinges be done vnto edifyinge. If eny man speake with tonges, let it be two atonce or at the most thre at once and that by course: and let
)- . .in witte: as concernynge malicious25) - sheys reproved off all men, ane also. is ) Lett all thynges be vnto edyfyinge.
..and then falleth he. .
_ [Chap. xv] The fyrst epistle of S. Paul to the Corinthyans another interprete it. But yf ther be no interpreter, let him kepe silence in the congregacion, and let him speake to him selfe and to God.
E Let the Prophetes speake two at once, or thre at once, and let other iudge.
Yfeny revelacion be made to another that sitteth by, let the fyrst holde his- (s) peace. For ye maye all prophesy one by one, that all maye learne, and all maye have comforte. For the spretes of the Prophetes are in the power of the Prophetes. For God is not causer of stryfe: but peace, as he is in all other congregacions of the saynctes.
G Let youre wyves kepe silence in the congregacions. For it is not permitted ' ey BP (10) vnto them to speake: but let them be vnder obedience, as sayth the lawe. If |The woma they will learne eny thinge, let them axe their husbandes at home. For it is a mud a shame for wemen to speake in the congregacion. Spronge the worde of god
_|hir husband from you? Ether came it vnto you only? Yf eny man thinke him sylfe a prophet ether spirituall: let him vnderstonde, what thinges I write vnto you.
(ts) For they are the commaundementes of the Lorde. But and yf eny man be ignorant, let him be ignorant. Wherfore brethren covet to prophesye, and forbyd not to speake with tonges. And let all thinges be done honestly and in order.
The. xv. Chapter. + A Brethren as pertayninge to the gospell which I preached vnto you, which ye have also accepted, and in the which ye continue, by which also ye are saved:
Folio cclvi.|(20) 1 do you to wit, after what maner I preached vnto you yf ye kepe it, except ye have beleved in vayne.
B For fyrst of all I delivered vnto you that which I receaved: how that Christ |The fyrst ee : dyed for oure synnes, agreinge to the scriptures: and that he was buried, and en ose. Vj. a. that he arose agayne the thyrd daye accordinge to the scriptures: and that he act. ix.
|(2s) was sene of Cephas, then of the twelve. After that he was sene of moo then pest ete five hondred brethren atonce: of which many remayne vnto this daye, and many are fallen a slepe. After that appered he to Iames, then to all the Apostles.
And last of all he was sene of me, as of one that was borne out of due tyme.
For I am the lestt of all the Apostles, which am not worthy to be called an
Line (8) ...congregacions of sanctes, Line (22) For fyrst of all I ane vuto you..
(17) Lett all thynges be done...
(26) ...off the which
The fyrst epistle of S. Paul to the Corinthyans [Chap. xv] 'a Apostle, because I persecuted the congregacion of God. But by the grace of God I am that I am. And his grace which is in me, was not in vayne:+ but I labored moare aboundauntly then they all, not I, but the grace of God which is with me. Whether it were I or they, so we preache, and so have ye beleved.
(5) + If Christ be preached how that he rose from deeth: how saye some that are amonge you, that ther is no resurreccion from deeth? If ther be no rysynge agayne from deeth: then is Christ not rysen. If Christ be not rysen, then is oure preachinge vayne, and youre faith is also in vayne. Ye and we are founde falce witnesses of God. For we have testifyed of God, how that he raysyd vp Christ,
Resurreccion.
(so) whom he raysyd not vp, yf it be so that the deed ryse not vp agayne. For yf the deed ryse not agayne, then is Christ not rysen agayne. If it beso that Christ rose not, then is youre fayth in vayne and yet are ye in youre synnes. And therto they which are fallen a slepein Christ, are perisshed. If in this lyfe only we beleve on christ, then are we of all men the miserablest.
(15) But now is Christ rysen from deeth, and is be come the fyrst frutes of Fyrst frutes.
.j.b | them that slept. For by a man came deeth, and by a man came resurrecssa. "J! cion from deeth. For as by Adam all dye: even so by Christ, shall all be
D made alive, and every man in his awne order.+ The fyrst is Christ, then they that are Christis at his commynge. Then commeth the ende, when he hath
(20) delivered vp the kyngdome to God the father, when he hath put doune all rule, auctorite and power. For he must raygne tyll he have put all his enemyes c.ix.a.| vnder his fete.
The last enemye that shalbe destroyed is deeth. For he hath put all thinges jd. vnder his fete. But when he sayth, all thinges are put vnder him, it is manyfest
(2s) that he is excepted, which dyd put all thinges vnder him. When all thinges are
2. ij. d subdued vnto him: then shall the sonne also him selfe be subiecte vnto him that put all thinges vnder him, that God maye be all in all thinges.
Ether els what do they which are baptised over the deed, yf the deed ryse not at all? Why are they then baptised over the deed? Ye and why stonde we
0 cclvii.|(30) in ieoperdy every houre? By oure reioysinge which I have in Christ Iesu oure cxij.
Lorde, I dye dayly. That I have fought with beastes at Ephesus after the maner a b of men, what avauntageth it me, yf the deed ryse not agayne? Let vs eate and
Line (1) ...but by the faveour...
Line (12) Also they whiche are fallen...
Ke And his faveour...
(15) Nowe is Christ rysen...
..buttthe faveour of God...
(21) For he must ruele.. i .so have wepreached, (29) ... Why are they baptised over the 9) For we havetestified agaynste god... deed? And why stonde we.
[Chap. xv] The epistle of S. Paul to the Corinthyans drynke, to morowe we shall dye. Be not deceaved: malicious speakinges corrupte good manners. Awake truely out of slepe, and synne not. For some have not the knowlege of God. I speake this vnto youre rebuke.
But some man will saye: how aryse the deed? with what bodyes come they (s)in? Thou fole, that which thou sowest, is not quickened except it dye. And what sowest thow? Thow sowest not that body that shalbe: but bare corne
(I meane ether of wheet, or of some other) and God geveth it a body at his pleasure, to every seed a severall body.
+ All flesshe is not one manner of flesshe: but ther is one maner flesshe of (ro) men, another maner flesshe of beastes, another maner flesshe of fysshes, and another of byrdes. Ther are celestiall bodyes, and ther are bodyesterrestriall. But the glory of the celestiall is one, and the glory of the terrestriall is another. Ther is one maner glory of the sonne, and another glory of the mone, and another glory of the starres. For one starre differtht from another in glory. So is the (rs) resurreccion of thedeed. It is sowen in corrupcion, and ryseth in incorrupcion.
It is sowen in dishonoure, and ryseth in honoure. It is sowen in weaknes, and ryseth in power. It is sowne a naturall body, and ryseth a spretuall body.
Ther is a naturall bodye and ther is a spretuall body: as it is written: the fyrste man Adam was made a livinge soule: and the last Adam was made a gene. ij. b.
(20) quickeninge sprete. How beit that is not fyrst which is spirituall: but that which is naturall, and then that which is spretuall. +
The fyrst man is of the erth, erthy: the seconde man is the Lorde from heaven. As is the erthy, soche are they that are erthye. And as is the hevenly, soche are they that are hevenly. And as we have borne the ymage of the erthy,
(2s) so shall we beare the ymage of the hevenly.
This saye I brethren, that flesshe and bloud cannot inheret the kyngdome of God. Nether corrupcion inheretht vncorrupcion. Beholde I shewe you a mystery. We shall not all slepe: but we shall all be chaunged, and that in a moment, and in the twinclinge of an eye, at the sounde of the last trompe. For (30) the trompe shall blowe, and the deed shall ryse incorruptible, and we shalbe chaunged. For this corruptible must put on incorruptibilite: and this mortall must put on immortalite.
Line (4) ...howe shall thedeed aryse? with Line (22) The seconde man is from heven, what body shall they come? hevenly.
(20) ...but that is nott fyrst...
(27) Beholde I shewe a mistery vito you:
The fyrst epistle of S. Paul to the Corinthyans [Chap. xvi] When this corruptible hath put on incorruptibilite, and this mortall hath put on immortalite: then shalbe brought to passe the sayinge that is written. xiij b Deeth is consumed in to victory. Deeth where is thy stynge? Hell where is thy eu. victory? The stynge of deeth is synne: and the strength of synne is the lawe.
|The lawe is (s) But thankes be vnto God, which hath geven vs victory, thorow oure Lorde praeeeiy occlviii.| lesus Christ. Therfore my deare brethren, be ye stedfast and vnmovable, alwayes ryche in the workes of the Lorde, for as moch as ye knowe how that youre labour is not in vayne in the Lorde.
The. xvi. Chapter.
A Of the gadderynge for the saynctes, as I have ordeyned in the congrega- (10) cions of Galacia, even so do ye. Vpon some sondaye let every one of you put a syde at home and laye vp what soever he thinketh mete, that ther be no gaderinges when I come.
When I am come, whosoever ye shall alowe by youre letters, them will I sende to bringe youre liberalite vnto Ierusalem. And yf it be mete that I goo,
(5) they shall go with me. I will come vnto you after I have gone over Macedonia.
For I will goo thorowout Macedonia. With you paraventure I wyll abyde a whyle: or els winter, that ye maye brynge me on my waye whyther soever I goo.
B I will not se you now in my passage: but I trust to abyde a whyle with you, yf God shall suffre me. I willtary at Ephesus vntyllwhitsontyde. For a (20) greate dore and a frutefull is openned vnto me: and ther are many adversaries.
If Timotheus come, se that he be with out feare with you. For he worketh the worke of the Lorde as I doo. Let no man despyse him: but convaye him forthe in peace, that he maye come vnto me. For I loke for him with the brethren.
To speake of brother Apollo: I greatly desyred him to come vnto you with (2s) the brethren, but his mynde was not at all to come at this tyme. How be it he will come when he shall have convenient tyme. Watche ye, stonde fast in the fayth, quyte you lyke men, and be stronge. Let all youre busynes be done in love.
Brethren (ye knowe the housse of Stephana, how that they are the fyrst —_[Fyrst frutes. frutes of Achaia, and that they have appoynted them selves to minister vnto the TMV ;
Line (4) The streyngthe off synne ys the lawe:
Line (25) ...at this tyme. He wollcome...
(10) In some saboth daye...
[Chap. xvi] The fyrst epistle of S. Paul to the Corinthyans saynctes) I beseche you that ye be obedient vnto soche, and to all that helpe and laboure. Iam gladde of the commynge of Stephana, Fortunatus and Achaicus: for that which was lackinge on youre parte, they have supplied. They have comforted my sprete and youres. Loke therfore that ye knowe them that are
(s) soche.
The congregacions of Asia salute you. Aquila and Priscilla salute you moche in the Lorde, and so doeth the congregacion that is in their housse. All the brethren grete you. Grete ye one another with an holy kysse. The salutacion of me Paul with myne awne hande. Yf eny man love not the Lorde Iesus
(10) Christ, the same be anathema maranatha*. The grace of the Lorde Iesus Christ be with you all. My love be with you all in Christ Iesu. Amen.
The epistle vnto the Corinthyans sent from Philippos, by peephanas and Fortunatus, and Acaichus, and Timotheus.
Line (10) The favoure of the lorde Iesus Christ. . .
Colophon. The pistle...