Romans: Chapter 06

The Epistle of S. Paul To the Romayns. The .vj. Chapter.
Ver.
Tyndale (1526)
Tyndale (1534)
Tyndale (1535)
Coverdale (1535)
6:1 WHat shall we saye then? shall we continue in synne/ that there maye be aboūdaunce off grace? VVhat shall we saye then? Shall we continue in synne/ that there maye be aboundaunce of grace? VVhat shall we saye then? Shall we cōtinue in synne/ that there maye be aboundaunce of grace? WHat shal we saye then? Shal we contynue in synne, that there maye be abundaunce of grace?
6:2 God forbid. Howe shall we that are deed as touchynge synne live eny lenger therin? God forbyd. How shall we that are deed as touchynge synne/ live eny lenger therin? God forbyd. How shall we that are deed as touchinge synne/ liue eny lenger therin? God forbyd. How shal we lyue in synne, yt are deed from it?
6:3 Remember ye nott that all we which are baptysed in the name off Christ Iesu/ are baptised to deye with hym? Remember ye not that all we which are baptysed in the name of Iesu Christ/ are baptysed to dye with him? Remēber ye not that all we which are baptised in the name of Iesu Christ are baptised to dye with him? Knowe ye not, that all we which are baptysed in to Iesu Christ, are baptysed in to his death?
6:4 We are buryed with hī by baptim forto deye: That as Christ was raysed vp from deeth by the glory of the father: evē soo we also shulde walke in a newe lyfe. We are buryed with him by baptim/ for to dye/ that lykewyse as Christ was raysed vp from deeth by the glorye of the father: evē so we also shuld walke in a newe lyfe. We are buried with him by baptim/ for to dye/ that lykewise as Christ was raysed vp frō deeth by the glorye of the father euē so we also shuld walke in a newe lyfe. Therfore are we buried wt him by baptyme in to death, that, like as Christ was raysed vp from the deed by the glory of the father, euen so we also shulde walke in a new life.
6:5 For yff we be graft in deeth lyke vnto hym: evē soo must we be in the resurrecciō. For yf we be graft in deeth lyke vnto him: even so must we be in the resurrecciō. For yf we be graft in deeth lyke vnto him: euen so must we be in the resurreccion. For yf we be grafted wt him vnto like death, then shal we be like the resurreccion also:
6:6 Thys we must remember/ that oure olde man ys crucified wyth hym also/ that the body of synne myght vtterly be destroyed/ that hence forth we shulde not be servauntſ off synne. This we must remēber/ that oure olde man is crucified with him also/ that the body of synne myght vtterly be destroyed/ that hence forth we shuld not be servauntes of synne. This we must remember/ that oure olde man is crucified with him also/ that the body of synne myght vtterly be destroyed that hence forth we shuld not be seruauntes of synne. For so moch as we knowe, that oure olde man is crucified with him, that the synfull body mighte ceasse, that hence forth we shulde serue synne nomore.
6:7 For he that is deed/ ys iustified from synne. For he that is deed/ ys iustified from synne. For he that is deed/ ys iustified from synne. For he that is deed, is made righteous frō synne.
6:8 Wherfore yff we be deed with Christ/ we beleve that we shall live with hym: Wherfore yf we be deed with Christ/ we beleve that we shall live with him: Wherfore yf we be deed with Christ/ we beleue that we shall lyue with him: But yf we be deed with Christ, we beleue, that we shal lyue also with him,
6:9 remembrynge that Christ ōce raysed from deeth/ dieth no more. Deeth hath no more power over hym. remembringe that Christ once raysed frō deeth/ dyeth no more. Deeth hath no moare power over him. remembringe that Christ once raysed frō deeth/ dyeth no more. Deeth hath no more power ouer him. and are sure, that Christ raysed from the deed, dyeth nomore: Death shal haue nomore power ouer him.
6:10 For as touchynge that he died/ he died as cōcernynge synne once. And as touchynge that he liveth/ he liveth vnto God. For as touchynge that he dyed/ he dyed concernynge synne/ once. And as touchinge that he liveth/ he liveth vnto God. For as touchinge that he dyed/ he dyed cōcerninge synne/ once And as touchinge that he liueth/ he liueth vnto God. For as touchinge that he dyed, he dyed cōcernynge synne once: but as touchinge that he lyueth, he lyueth vnto God.
6:11 Lykewyse ymmagen ye also/ that ye are deed as concernynge synne: but are alive vnto God thorow Iesus Christ oure lorde. Lykewyse ymagen ye also/ that ye are deed concernynge synne: but are alive vnto God thorow Iesus Christ oure Lorde. Lykewise ymagen ye also/ that ye are deed cōcerninge synne: but are aliue vnto God thorow Iesus Christ oure Lorde Likewyse ye also, counte youre selues to be euen deed concernynge synne, and to lyue vnto God thorow Iesus Christ oure LORDE.
6:12 Lett nott synne raigne therfore in youre mortall bodyes/ thatt ye shulde there vnto obey in the lustes off it. Let not synne raygne therfore in youre mortall bodyes/ that ye shuld thervnto obey in the lustes of it. Let not synne raygne therfore in youre mortall bodyes/ that ye shulde thervnto obey in the lustes of it. Let not synne reigne therfore in youre mortall bodye, that ye shulde obeye vnto the lustes of it.
6:13 Nether geve ye youre mēbers as instrumentſ off vnrightewesnes vnto synne: Butt geve youre selves vnto God/ as they that are alive from deeth. And geve youre members as instrumentſ of rightewesnes vnto god. 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 iustrumētes of rightewesnes vnto God. Nether geue ye youre members as instrumētes of vnrightewesnes vnto synne: but geue youre selues vnto God/ as they that are aliue frō deeth. And geue youre members as instrumētes of rightewesnes vnto god. Nether geue ye ouer youre membres vnto synne to be wapens of vnrighteousnes, but geue ouer youre selues vnto God, as they that off deed are become lyuynge, and youre membres vnto God to be wapēs off righteousnes.
6:14 Synne shall not have power over you. For ye are not vnder the lawe/ but vnder grace. Let not synne have power over you. For ye are not vnder the lawe/ but vnder grace. Let not sinne haue power ouer you. For ye are not vnder the lawe/ but vnder grace. For synne shal not haue power ouer you, in so moch as ye are not vnder the lawe, but vnder grace.
6:15 What then? Shall we synne/ be cause we are not vnder the lawe: but vnder grace? God forbid. What then? Shall we synne/ because we are not vnder the lawe: but vnder grace? God forbyd. What then? Shall we synne/ because we are not vnder the lawe: but vnder grace? God forbyd. How then? Shal we synne, because we are not vnder ye lawe, but vnder grace? God forbyd.
6:16 Remēber ye not howe that to whomsoever ye cōmit youre selves as servauntſ to obey/ hys servauntſ ye are to whom ye obey: whether it be of synne vnto deeth/ or of obedience vnto rightewesnes? Remember ye not how yt to whom soever ye cōmit youre selves as servaūtes to obey/ his servauntes ye are to whom ye obey: whether it be of synne vnto deeth/ or of obedience vnto rightewesnes? Remember ye not how that to whom soeuer ye cōmit youre selues as seruauntes to obey: his seruauntes ye are to whom ye obey: whether it be of synne vnto deeth/ or of obedience vnto rightewesnes? Knowe ye not, that loke vnto whō ye geue ouer youre selues as seruauntes to obeye, his seruauntes ye are to whom ye obey, whether it be of synne vnto death, or of obediēce vnto righteousnes?
6:17 God be thanked. Ye were once the servauntſ of synne: Butt now have obeyed wyth youre hertes vnto the forme off doctryne where vnto ye were delyvered. God be thanked/ yt though ye were once the servauntſ of synne/ ye have yet obeyed with herte vnto the forme of doctryne wher vnto ye were delyvered. God be thanked/ that though ye were once the seruauntes of synne/ ye haue yet obeyed with herte vnto the forme of doctrine wher vnto ye were deliuered. But God be thanked, that though ye haue bene the seruauntes of synne, ye are now yet obedient of herte to the ensample off the doctryne, whervnto ye are commytted.
6:18 ye are then made fre frō synne/ and are be come the servauntſ off rightewesnes. Ye are then made fre from synne/ and are be come the servauntes of rightewesnes. Ye are then made fre from synne/ and are be come the seruauntes of rightewesnes. For now that ye are made fre from synue, ye are become the seruauntes of righteousnes.
6:19 I wyll speake grossly because off the infirmitie off youre flesshe. As ye have geven youre members servauntſ to vnclennes and to iniquitie/ from iniquytie vnto iniquytie: even so nowe geve youre members servaūtſ vnto rightewesnes/ that ye maye be sanctified. I will speake grossly because of the infirmitie of youre flesshe. As ye have gevē youre membres servauntſ to vnclennes & to iniquitie/ frō iniquitie vnto iniquitie: even so nowe geve youre membres servantſ vnto rightewesnes/ yt ye maye be sanctified. I will speake grosly because of the infirmitie of youre flesshe. As ye haue geuē youre mēbers seruaūtes to vnclēnes & to iniquitie/ frō iniquitie vnto iniquitie: euē so now geue youre members seruauntes vnto rightewesnes/ that ye maye be sanctified. I wil speake grosly, because of the weaknes of youre flesh. Like as ye haue geuen ouer youre membres to the seruyce of vnclennesse, from one wickednesse to another: Euē so now also geue ouer youre membres to the seruyce of righteousnesse, that they maye be holy.
6:20 For when ye were the servauotſ off synne/ ye were nott vnder rightewesnes. For when ye were the servauntes of synne/ ye were not vnder rightewesnes. For when ye were the seruaūtes of synne/ ye were not vnder rightewesnes. For whan ye were the seruauntes of synne, ye were lowse from righteousnes.
6:21 What frute had ye then in tho thyngſ/ where off ye are nowe ashamed. For the ende of tho thyngſ is deeth. What frute had ye then in tho thinges/ wher of ye are now ashamed. For the ende of tho thynges is deeth. What frute had ye then in tho thinges/ wherof ye are now ashamed. For the ende of tho thinges is deeth. What frute had ye at that tyme in those thinges, wherof ye are now ashamed? For the ende of soch thinges is death.
6:22 Butt nowe are ye delivered from sinne/ and made the servauntſ off God/ and have youre frute thatt ye shulde be sanctifyed/ and the ende everlastynge lyfe. But now are ye delivered from synne/ & made the servauntes of God/ & have youre frute that ye shuld be sanctifyed/ & the ende everlastinge lyfe. But now are ye deliuered frō synne/ & made the seruaūtes of God/ & haue youre frute that ye shuld be sanctified/ & the ende euerlastinge lyfe. But now that ye be fre from synne, and are become the seruauntes of God, ye haue youre frute that ye shulde be holy: but the ende is euerlastinge life.
6:23 For the rewarde off synne is deeth: butt eternall lyfe ys the gyft off God/ thorow Iesus Christ oure lorde. For the rewarde of synne is deeth: but eternall lyfe is the gyfte of God/ thorow Iesus Christ oure Lorde. For the rewarde of syne is deeth: but eternall lyfe is the gyfte of God/ thorow Iesus Christ oure Lorde. For death is the rewarde of synne, but the gifte of God is euerlastinge life.

 

Romans: Chapter 05

The Epistle of S. Paul To the Romayns. The .v. Chapter.
Ver.
Tyndale (1526)
Tyndale (1534)
Tyndale (1535)
Coverdale (1535)
5:1 BE cause therfore thatt we are iustifyed by fayth we are at peace with god thorow oure lorde Iesus Christ: BEcause therfore that we are iustified by fayth/ we are at peace with god thorow oure Lorde Iesus Christ: BEcause therfore that we are iustified by fayth/ we are at peace with god thorow oure Lorde Iesus Christ: BEcause therfore that we are iustified by faith, we haue peace with God thorow oure LORDE Iesus Christ,
5:2 by whom we have awaye in thorow faith vnto this faveour wherin we stōde ād reioyse in hope of the prayse that shalbe geven of God. by whō we have awaye in thorow fayth/ vnto this grace wherin we stonde aud reioyce in hope of the prayse that shalbe geven of God. by whō we haue a waye in thorow fayth/ vnto this grace wherin we stonde & reioyce in hope of the prayse that shalbe geuē of God. by whō also we haue an intraunce in faith vnto this grace, wherin we stonde, & reioyse in the hope of ye glorye for to come, which God shal geue.
5:3 Nether do we so only: but also we reioyce in tribulacion: For we know that tribulacion bryngeth pacience/ Nether do we so only: but also we reioyce in tribulacion. For we know that tribulacion bringeth pacience/ Nether do we so only: but also we reioyce in tribulaciō. For we know that tribulaciō bringeth paciēce/ Not onely yt, but we reioyse also ī troubles, for so moch as we knowe, yt trouble bryngeth paciēce,
5:4 pacience bryngeth felynge/ felynge bryngeth hope. pacience bringeth experience/ experience bringeth hope. paciēce bringeth experiēce/ experiēce bringeth hope. paciēce bryngeth experiēce, experiēce bryngeth hope:
5:5 and hope maketh vs not a shamed/ be cause the love that god hath vnto vs/ is sheed abrod in oure hertes/ by the holy gost/ which is geven vnto vs. 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. And hope maketh not ashamed/ for the loue of God is sheed abrod in oure hertes by the holy goost/ which is geuen vnto vs. As for hope, is letteth vs not come to cōfusion, because the loue of God is shed abrode in oure hertes, by the holy goost which is geuen vnto vs.
5:6 For when we were yett weake accordynge to the tyme: Christ dyed for vs which were vngodly. For when we were yet weake/ accordynge to ye tyme: Christ dyed for vs which were vngodly. For when we were yet weake/ according to the tyme: Christ dyed for vs which were vngodly. For whan we were yet weake acordinge to the tyme, Christ dyed for vs vngodly.
5:7 Yett scace will eny man deye for a rightewes man. Paraventure for a good man durst a man deye. Yet scace will eny man dye for a rightewes man. Paraventure for a good mā durst a man dye. Yet scace will eny man dye for a rightewes man. Parauēture for a good mā durst a mā die. Now dyeth there scace eny man for the righteous sake: Peraduenture for a good man durst one dye.
5:8 Butt God setteth out hys love thatt he hath to vs/ Seyinge that whyll we were yett synners/ Christ deyed for vs. But God setteth out his love that he hath to vs/ seinge that whyll we were yet synners/ Christ dyed for vs. But God setteth out his loue that he hath to vs/ seinge that whyll we were yet synners/ Christ dyed for vs. Therfore doth God set forth his loue towarde vs, in yt Christ dyed for vs, whan we were yet synners:
5:9 Moche more then nowe (seynge we are iustifyed in hys bloud) shall we be preserved from wrath thorow hym. Moche more then now (seynge we are iustifyed in his bloud) shall we be saved from wrath thorow him. Moche more then now (seynge we are iustified in his bloud) shall we be saued from wrath thorow him. Moch more then shal we be saued from wrath by him seynge we are now made righteous thorow his bloude.
5:10 For yf when we were enemys/ we were recōciled to God by the deeth of hys sōne: moche more/ seynge we are recōciled/ we shalbe preservyd by his life. For yf when we were enemyes/ we were reconciled to God by the deeth of his sonne: moche more/ seinge we are reconciled/ we shal be preservid by his lyfe. For yf when we were ennemyes/ we were reconciled to God by the deeth of his sonne: moche more/ seinge we are reconciled/ we shalbe preserued by his lyfe. For yf we were recōcyled vnto God by ye death of his sōne, whā we were yet enemies: moch more shal we be saued by him, now yt we are reconcyled.
5:11 Not only so/ but we also ioye in God by the meanes off oure lorde Iesus Christ/ by whom we have receavyd this attonment. Not only so/ but we also ioye in God by the meanes of oure Lorde Iesus Christ/ by whom we have receavyd the attonment. Not only so/ but we also ioye in God by the meanes of oure Lorde Iesus Christ/ by whom we haue receaued the attonment. Not onely that, but we reioyse also in God thorow oure LORDE Iesus Christ, by whom we haue now receaued the attonement.
5:12 Wherfore as by one man synne entred īto the worlde/ and deeth by the meanes off synne. And so deeth went over all mē/ in somoche that all mē synned. Wherfore as by one mā synne entred into the worlde/ & deeth by the meanes of synne. And so deeth went over all men/ in somoche that all men synned. Wherfore as by one man synne entred into the worlde/ & deeth by the meanes of synne. And so deeth went ouer all men/ in so moche that all men synned. Wherfore as by one man synned entred in to the worlde, and death by ye meanes off synne:
5:13 For even vnto the tyme of the lawe was synne ī the worlde: but synne was not regarded/ as longe as there was no lawe. 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: For euen vnto the tyme of the lawe was synne in the worlde/ but synne was not regarded/ as lōge as ther was no lawe: euen so wente death also ouer all men, in so moch as they all haue synned. For synne was in ye worlde vnto the lawe: but where no lawe is, there is not synne regarded.
5:14 neverthelesse deeth rayned from Adam to Moses/ evē over thē also that synned not/ with lyke transgression as did Adam: which is the similitude off hym that was to come. neverthelesse deeth rayned frō Adam to Moses/ evē over them also that synned not/ wt lyke transgression as dyd Adam: which is ye similitude of him that is to come. neuerthelesse deeth rayned from Adam to Moses/ euē ouer thē also that synned not/ with lyke transgression as dyd Adam: which is the similitude of him that is co come. Neuertheles death reigned from Adam vnto Moses, euen ouer them also that synned not with like trangression as dyd Adam, which is ye ymage of him yt was to come.
5:15 But the gyfte is not lyke as is the synne. For yf thorow the synne of one/ many be deed: moche more plenteous apon many was the faveour of God ād gyfte by faveoure: which faveoure was geven by one man Iesus Christ. But the gyfte is not lyke as the synne. For yf thorow the synne of one/ many be deed: moche more plenteous vpon many was the grace of God & gyfte by grace: which grace was geven by one man Iesus Christ. But the gyfte is not lyke as the synne. For yf thorow the synne of one/ many be deed: moche more plenteous vpon many was the grace of God & gyfte by grace: which grace was geuen by one man Iesus Christ. But it is not with the gifte as with the synne: for yf thorow the synne of one many be deed, yet moch more plenteously came the grace and gifte of God vpon many by the fauoure that belonged vnto one man Iesus Christ.
5:16 And the gyfte is nott over one synne/ as deeth cam thorow one synne of one that synned. For damnacion cam off one synne vnto condemnacion: But the gyft cam to iustify from many synnes. And ye gifte is not over one synne/ as deeth cam thorow one synne of one yt synned. For damnacion cam of one synne vnto condemnacion: but the gyft cam to iustify frō many synnes. And the gyfte is not ouer one synne/ as deeth cam thorow one synne of one that synned. For damnacion came of one synne vnto condemnacion: but the gift came to iustify frō many synnes. And the gifte is not onely ouer one synne, as death came thorow one synne of one that synned. For the iudgment came of one synne vnto condempnacion, but the gifte to iustifye fro many synnes.
5:17 For yff by the synne off one/ deeth raigned by the meanes of one/ moche more shall they which receave aboundance off faveour and off the gyfte of rightewesnes raygne in lyfe by the meanes of one (that is to saye) Iesus Christe. For yf by the synne of one/ deeth raigned by the meanes of one/ moche more shall they which receave aboundance of grace & of the gyfte of rightewesnes raygne in lyfe by the meanes of one (that is to saye) Iesus Christ. For yf by the synne of one/ deeth raygned by the meanes of one: moche more shall they which receaue aboundance of grace and of the gyfte of rightewesnes/ raygne in lyfe by the meanes of one (that is to saye) Iesus Christ. For yf by ye synne of one, death raigned by the meanes of one, moch more shal they which receaue the abūdaunce of grace and of the gifte vnto righteousnes, raigne in life by ye meanes of one Iesus Christ.
5:18 Lyke wyse then as by the synne of one/ condēnacion cam on all men: even so by the iustifyinge of one commeth the rightewesnes that bryngeth lyfe/ apon all men. Lykewyse then as by the synne of one/ condemnacion cam on all men: evē so by the iustifyinge of one cōmeth the rightewesnes that bringeth lyfe/ vpō all men. Lykewyse then as by the synne of one/ condemnaciō came on all men: euē so by the iustifyinge of one commeth the rightewesnes that bringeth life vpō all mē. Likewyse thē as by the synne of one, condemnacion came on all men, euen so also by the righteousness of one, came the iustififienge off life vpon all men.
5:19 For as by one mannes disobedience many be cam synners: so by the obedience of one shall many be made righteous. For as by one mānes disobediēce many be cam synners: so by ye obediēce of one shall many be made righteous. For as by one mānes disobediēce many be came synners: so by the obediēce of one/ shall many be made righteous. For as by the disobedience of one, many became synners, euen so by the obedience of one shal many be made righteous.
5:20 The lawe in the meane tyme entred in thatt synne shulde encreace. And where aboundaunce off synne was/ there was more plenteousnes of grace. But ye lawe in the meane tyme entred in/ yt synne shuld encreace. Neverthelater where aboundaunce of synne was/ there was more plenteousnes of grace. But the lawe in the meane tyme entred in/ that synne shuld encreace. Neuerthelater where aboundaūce of synne was/ there was more plēteousnes of grace. But the lawe in the meane tyme entred, that synne shulde increace. Neuertheles where abundaunce of synne was, there was yet more plenteousnes of grace:
5:21 That as sinne had raigned vnto deeth/ evē so might grace raynge thorow rightewesnes vnto eternall lyfe/ by the helpe of Iesu Christ. That as synne had raigned vnto deeth/ even so might grace raygne thorow rightewesnes vnto eternall lyfe/ by the helpe of Iesu Christ. That as synne had raygned vnto deeth/ euen so myght grace raygne thorow rightewesnes/ vnto eternall lyfe/ by the helpe of Iesu Christ. that, like as synne had reigned vnto death, euē so mighte grace reigne also thorow righteousnes to euerlastinge life by the meanes of Iesus Christ.

 

Romans: Chapter 04

The Epistle of S. Paul To the Romayns. The .iiij. Chapter.
Ver.
Tyndale (1526)
Tyndale (1534)
Tyndale (1535)
Coverdale (1535)
4:1 WHat shall we saye then/ that Abraham oure father as pertayninge to the flesshe dyd fynde? VVhat shall we saye then/ that Abraham oure father as pertayninge to ye flesshe/ dyd finde? VVhat shall we saye then/ that Abraham oure father as pertayninge to the flesshe/ dyd finde? WHat shal we saye thē, that Abrahā or father as pertayninge to ye flesh dyd fynde?
4:2 Yff Abraham were iustifyed by dedes/ then hath he wher in to reioyce: butt nott with god. If Abraham were iustified by dedes/ thē hath he wherin to reioyce: but not with god. If Abrahā were iustified by dedes/ then hath he wherin to reioyce: but no with god. This we saye: Yf Abraham were made righteous thorow workes, then hath he wherin to reioyse, but not before God.
4:3 For what sayth the scripture? Abraham beleved god/ and it was counted vnto hym for rightewesnes. For what sayth the scripture? Abraham beleved god/ and it was counted vnto him for rightewesnes. For what sayth the scripture? Abrahā beleued God/ & it was counted vnto him for rightewesnes. But what sayeth ye scripture? Abrahā beleued God, & yt was counted vnto him for righteousnes.
4:4 To hym that worketh ys the rewarde nott reckened off favour: but of duety. To him that worketh/ is the rewarde not reckened of favour: but of duty. To him that worketh/ is the rewarde not reckened of fauoure: but of dutie. Vnto hī yt goeth aboute wt workes, is the rewarde not rekened of fauoure, but of dutye:
4:5 Tho him that worketh not/ but beleveth on him that iustifieth the vngodly/ is fayth counted for rightewesnes. To him that worketh not/ but beleveth on him that iustifieth the vngodly/ is his fayth counted for rightewesnes. To him that worketh not but beleueth on him that iustifieth the vngodly/ is his fayth coūted for rightewesnes. Howbeit vnto him, yt goeth not aboute with workes, but beleueth on him yt iustifieth the vngodly, is his faith counted for righteousnes.
4:6 Even as David desscribeth the blessedfulnes of a man/ vnto whom good ascrybeth rightewesnes with out dedes: Even as David describeth the blessedfulnes of the man vnto whom god ascribeth rihgtewesnes without dedes. Euen as Dauid describeth the blessedfulnes of the man vnto whom God ascribeth rightewesnes without dedes. Euen as Dauid sayeth also, that blessednes is onely that mans, vnto whō God counteth righteousnes without addinge to of workes, where he sayeth:
4:7 Blessed are they/ whose vnrightewesnes is forgeven/ and whose synnes are covered. Blessed are they/ whose vnrightewesnes are forgeven/ & whose synnes are covered. Blessed are they/ whose vnrightewesnes are forgeuē/ and whose synnes are couered. Blessed are they, whose vnrighteousnesses are forgeuen, and whose synnes are couered.
4:8 Blessed is that man to whom the lorde imputeth not synne. Blessed is that mā to whom the Lorde imputeth not synne. Blessed is that mā to whom the Lorde imputeth not synne. Blessed is the man, vnto whom the LORDE imputeth no synne.
4:9 Cam this blessednes then apon the circumcised or apon the vncircumcised? We saye verely howe that fayth was rekened to Abraham/ for rightewesnes. Came this blessednes then vpon the circumcised or vpon the vncircūcised? We saye verely how that fayth was rekened to Abraham for rightewesnes. Came this blessednes then vpon the circumcised or vpon the vncircumcised? We saye verely how that fayth was rekened to Abrahā for rightewesnes. Now this blessednes, goeth it ouer the circūcision, or ouer the vncircumcision? We must nedes graunte, yt Abrahās faith was coūted vnto hī for righteousnes.
4:10 Howe was it reckened? ī the tyme of circumcisiō? or in the tyme before he was circumcised? Not in tyme of circumcision: but whē he was yet vncircumcised. How was it rekened? in the tyme of circumcision? or in the tyme before he was circumcised? Not in tyme of circūcision: but when he was yet vncircumcised. How was it rekened? in the tyme of circumcision? or in the tyme before he was circumcised? Not in the tyme of circumcision: but when he was yet vncircumcised. How was it thē rekened vnto him? In the circūcision, or in the vncircumcision? Doutles not in the circūcision, but in the vncircumcision.
4:11 And he receaved the signe of circumcisiō as a seale of that rightewesnes whych ys by fayth/ which fayth he had yett beynge vncircumcised/ that he shulde be the father of all them that beleve/ though they be nott circumcised/ that rightewesnes myght be imputed to thē also/ And he receaved the signe of circumcision/ as a seale of yt rightewesnes which is by fayth/ which fayth he had yet beynge vncircūcised: that he shuld be the father of all them that beleve/ though they be not circumcised/ that rightewesnes myght be imputed to them also: And he receaued the signe of circūcision/ as a seale of the rightewesnes which is by fayth/ which faith he had yet beīg vncircūcised: that he shulde be the father of all thē that beleue/ though they be not circumcised/ that ryghtewesnes myght be imputed to thē also: As for the tokē of circūcision he receaued it for a seale off the righteousnes off faith, which he had yet in ye vncircūsion, yt he shulde be a father of all thē yt beleue, beinge in ye vncircūcisiō, yt it might be coūted vnto thē also for righteousnes:
4:12 And that he myght be the father of the circumcised: not be cause they are circumcised only: but be cause they walke also ī the steppes of fayth/ which was in oure father Abrahā before the tyme of circumcision. 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 yt was in oure father Abraham before the tyme of circumcision. & that he might be the father of the circūcised not because they are circūcised only: but because they walke also in the steppes of that fayth that was in oure father Abrahā before the tyme of circūcision. & that he might be a father of circumcision, not onely of thē that are of ye circumcision, but of them also that walke in the fotesteppes of the faith, which was in the vncircumcision of oure father Abraham.
4:13 For the promes that he shulde be the heyre of the worlde was not geven to Abrahā/ or to hys seed thorow the lawe: but thorow the rightewesnes which cometh of fayth. For the promes that he shuld be the heyre of the worlde/ was not geven to Abrahā or to his seed thorow the lawe: but thorow ye rightewesnes which cometh of fayth. For the promes that he shulde be the heyre of the worlde/ was not geuē to Abrahā or to his seed thorow the lawe: but thorow the rightewesnes which cometh of fayth. For the promes (that he shulde be ye heyre of the worlde) was not made vnto Abraham or to his sede thorow the lawe, but thorow the righteousnes of faith.
4:14 For yf they which are of the lawe be heyres/ then is fayth butt vayne/ and the promes of none effecte. For yf they which are of the lawe/ be heyres/ then is fayth but vayne/ & the promes of none effecte. For yf they which are of the lawe/ be heyres/ then is fayth but vayne/ & the promes of none effecte. For yf they which are of the lawe be heyres, thē is faith vayne, and the promes of none effecte,
4:15 Because the lawe causeth wrathe. For where no lawe is/ there is no transgression. Because the lawe causeth wrathe. For where no lawe is/ there is no trāsgression. Because the lawe causeth wrath. For where no lawe is/ there is no trāsgression. for so moch as the lawe causeth but wrath. For where the lawe is not, there is also no transgression.
4:16 Therfore by fayth is the enheritaunce geven/ that it myght come off faveour: and that the promes myght be sure to all the seed. Not to them only which are of the lawe: but also to them which are of the fayth of Abrahā/ which is the father of vs all. Therfore by fayth is the inheritaūce geven/ that it myght come of faveour: and the promes myght be sure to all the 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. Therfore by fayth is the inheritaunce geuē/ that it myght come of fauoure: & the promes myght be sure to all the 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. Therfore was the promes made thorow fayth, that it myght come off fauoure, wherby the promesse myghte be made sure vnto all the sede: not onely vnto him which is off the lawe, but also vnto him that is of the faith of Abrahā which is the father of vs all.
4:17 As hit is written: I have ordeyned the a father to many nacions/ before God whom thou hast beleved/ which quyckeneth the deed and calleth those thyngſ which be not as though they were. As it is wrytten: I have made 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. As it is wrytten: I haue made the a father to many nacions/ euē before God whom thou hast beleued/ which quickeneth the deed/ and called those thinges which be not/ as though they were. As it is wrytten: I haue made the a father of many Heythē before God, whom thou hast beleued: which quyckeneth the deed, and calleth it which is not, that it maye be.
4:18 Which Abraham/ contrary to hope/ beleved ī hope/ that he shulde be the father of many nacions accordynge to thatt whych was spoken: So shall thy seed be/ Which Abraham/ contrary to hope/ beleved in hope/ that he shuld be the father of many nacions/ accordynge to that which was spoken: Which Abraham/ contrary to hope/ beleued in hope/ that he shulde be the father of many nacions/ accordinge to that which was spokē: So shall thy seed be. And he beleued vpō hope, where nothinge was to hope, that he shulde be a father of many Heythen. Acordinge as it was sayde vnto him:
4:19 and he faynted nott in the fayth/ nor yet consydered hys awne boddy/ which was nowe deed/ even when he was almost an hondred yeare olde. Nether considered he the barenes off Sara. So shall thy 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. And he faynted not in the fayth/ nor yet considered his awne body which was now deed/ euen when he was almost an hondred yeare olde: nether yet that Sara was past childeberinge. Euen so shal thy sede be. And he was not faynte in faith, nether cōsidred his awne body, which was deed allready, whyle he was almost an hundreth yeare olde, nether the deed wombe of Sara.
4:20 He stackered nott at the promes off God thorowe vnbelefe: Butt was made stronge in the fayth/ and gave honour to God He stackered not at the promes of God thorow vnbelefe: but was made stronge in the fayth/ and gave honour to God/ He stackered not at the promes of God thorow vnbelefe: but was made stronge in the fayth/ and gaue honour to God/ For he douted not in the promes of God thorow vnbeleue, but was strōge in faith, and gaue God the prayse:
4:21 and stedfastly beleved/ that he whych had made the promes was able also to make it good. full certifyed/ that what he had promised that he was able to make good. full certified/ that what he had promised that he was able to make good. & was sure, that loke what God promyseth, he is able to make it good.
4:22 and therfore was it reckened to hym for rightewesnes. And therfore was it reckened to him for rightewesnes. And therfore was it reckened to him for rightewesnes. And therfore was it rekened vnto him for righteousnes.
4:23 Hit is nott written for hym only/ that it was reckened to hym for rightewesnes: It is not written for him only/ that it was reckened to him for rightewesnes: It is not written for him only/ that it was reckened to him for ryghtewesnes: But this is not wryttē onely for his sake, yt it was counted vnto him,
4:24 butt also for vs/ to whom ytt shalbe counted for rightewesnes so we beleve on hym thatt raysed/ vppe Iesus oure lorde from deeth. but also for vs/ to whom it shalbe counted for rightewesnes/ so we beleve on him that raysed vp Iesus oure Lorde from deeth. but also for vs/ to whom it shalbe counted for rightewesnes/ so we beleue on him that raysed vp Iesus oure Lorde from deeth. but also for oure sakes: vnto whō it shalbe counted, yf we beleue on him, that raysed vp oure LORDE Iesus from the deed.
4:25 Which was delivered for oure synnes/ and rose agayne forto iustifye vs. Which was delivered for oure synnes/ and rose agayne forto iustifie vs. Which was deliuered for oure synnes/ and rose agayne for to iustifie vs. Which was geuen for oure synnes, and raysed vp for oure righteousnesse sake.

 

Romans: Chapter 03

The Epistle of S. Paul To the Romayns. The .iij. Chapter.
Ver.
Tyndale (1526)
Tyndale (1534)
Tyndale (1535)
Coverdale (1535)
3:1 WHat preferment then hath the Iewe? other what avauntageth circumcision? VVhat preferment then hath the Iewe? other what a vauntageth circumcision? VVhat prefermēt then hath the Iewe? other what auauntageth circūcision? WHat furtheraunce then haue the Iewes? Or what a vauntageth circūcision?
3:2 Surely very moche. Fyrst vnto them was committed the worde off God. Surely very moche. Fyrst vnto them was committed the worde of God Surely very moche. Fyrst vnto thē was committed the worde of God. Surely very moch. First Vnto them was commytted what God spake.
3:3 What then though some off them did not beleve? shall their vnbeleve make the promes of god with out effecte? What then though some of them did not beleve? shall their vnbeleve make the promes of god with out effecte? What then though some of thē dyd not beleue? shall their vnbeleue make the promes of God with out effecte? But where as some of them dyd not beleue theron, what then? Shulde their vnbeleue make the promes of God of none effecte?
3:4 god frobid. Lett God be true/ and all men lyars/ as it is written: That thou myghtest be iustifyed in thy sayngſ and shuldest overcome whē thou arte iudged. God forbid. Let god be true/ and all men lyars/ as it is written: That thou myghtest be iustifyed in thy sayinge and shuldest overcome when thou arte iudged. God forbid. Let God be true/ & all men lyars/ as it is writtē: That thou myghtest be iustified in thy sayinge/ & shuldest ouercome/ when thou arte iudged. God forbyd. Let it rather be thus, that God is true, and all mē lyers. As it is wrytten: That thou mayest be iustified in thy sayenges, and shuldest ouercome, whā thou art iudged.
3:5 Yf oure vnrightewesnes make the rightewesnes off God more excellent: what shall we saye? Ys god vnrighteous which taketh vēgeaūce? (I speake after the maner of men) Yf oure vnrightewesnes make the rightewesnes of God more excellent: what shall we saye? Is God vnrighteous which taketh vengeaūce? I speake after the maner of me. Yf oure vnrightewesnes make the rightewesnes of God more excellent: what shall we saye? Is God vnrighteous which taketh vengeaūce? I speake after the maner of mē. But yf it be so, that oure vnrighteousnes prayseth ye righteousnes of God, what shal we saye? Is God then vnrighteous, that he is angrie therfore? (I speake thus after the maner off men)
3:6 god forbid. For howe then shall god iudge the worlde? God forbid. For how then shall God iudge the worlde? God forbid. For how then shall god iudge the worlde? God forbyd. How mighte God thē iudge ye worlde?
3:7 yf the veritie of god apere more excellent thorow my lye/ vnto his prayse/ why am I hence forthe iudged as a synner? Yf the veritie of God appere moare excellent thorow my lye/ vnto his prayse/ why am I hence forth iudged as a synner? If the veritie of God appere moare excellent thorow my lye/ vnto his prayse/ why am I hence forth iudged as a synner? For yf the trueth of God be thorow my lye the more excellent vnto his prayse, why shulde I thē be iudged yet as a synner?
3:8 and saye nott rather (as men evyll speake off vs/ and as some afferme that we saye) lett vs do evyll/ that good maye come therof. whose damnacion is iuste. & 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. & saye not rather (as men euyll speake of vs/ and as some affirme that we saye) let vs do euyll/ that good maye come therof. Whose damnacion is iuste. & not rather to do thus (as we are euell spoken of, and as some reporte, that we shulde saye) Let vs do euell, yt good maye come therof. Whose dānaciō is inste.
3:9 What saye we then? Are we better then they? no/ in no wyse. For we have all redy proved how that both Iewes and gentyls are vnder synne/ What saye we then? Are we better then they? No/ in no wyse. For we have all ready proved how that both Iewes & Gentils are all vnder synne/ What saye we then? Are we better then they? No/ in no wise. For we haue all ready proued how that both Iewes & Gētyls are all vnder synne/ What saye we then? Are we better then they? No, in no wyse: for we haue proued afore, yt both the Iewes and Grekes are all vnder synne.
3:10 as it is writtē: There is none righteous/ no nott one: as it is writtē: There is none righteous/ no not one: as it is written: There is none ryghteous/ no not one: As it is wryttē: There is none righteous, no not one.
3:11 There is none that vnderstondith/ there is none thatt seketh after God/ There is none that vnderstondith/ there is none yt seketh after God/ there is none that vnderstōdeth/ there is none that seketh after god/ There is none yt vnderstondeth, there is none that seketh after God.
3:12 they are all gone out off the waye/ they are all made vnproffitable/ there is none that doeth good/ no not won. they are all gone out of ye waye/ they are all made vnprofytable/ ther is none that doeth good/ no not one. they are all gone out of the waye/ they are all made vnprofitable/ ther is none that doeth good/ no not one. They are all gone out of the waye, they are alltogether become vnprofitable: there is none that doeth good, no not one.
3:13 Their throte is an open sepulcre/ with their tounges they have disceaved: the poyson of Aspes is vnder their lippes. Their throte is an open sepulchre/ with their tounges they have disceaved: the poyson of Aspes is vnder their lippes. Their throte is an opē sepulchre/ with their tounges they haue disceaued: the poyson of aspes is vnder their lippes. Their throte is an open sepulcre, with their tunges they haue disceaued, the poyson off Aspes is vnder their lippes.
3:14 whose mouthes are full of coursynge and bitternes. Whose mouthes are full of coursynge & bitternes. Whose mouthes are full of curssinge and bitternes. Their mouth is full of cursynge and bytternesse.
3:15 There fete are swyfte to sheed bloud. Their fete are swyfte to sheed bloud. Their fete are swyfte to sheed bloud. Their fete are swifte to shed bloude.
3:16 Destruccion ande wretchednes are in their wayes: Destruccion & wretchednes are in their wayes. Destruccion and wretchednes are in their wayes. Destruccion & wrechidnes are in their wayes,
3:17 And the waye of peace have they nott knowen. And the waye of peace they have not knowen. And the waye of peace they haue not knowē. and ye waye of peace haue they not knowne.
3:18 There is no feare of God before their eyes. There is no feare of God before their eyes. There is no feare of God before their eyes. There is no feare of God before their eyes.
3:19 Ye and we knowe that whatsoever the lawe sayth/ he sayth itt to them which are vnder the lawe: That all mouthes maye be stopped/ and all the worlde be subdued to God/ Ye and we knowe that whatsoever ye lawe sayth/ he sayth it to them which are vnder the lawe. That all mouthes maye be stopped and all the worlde be subdued to god/ Ye & we knowe that whatsoeuer the lawe sayth/ he sayth it to them which are vnder the lawe. That all mouthes maye be stopped/ and all the worlde be subdued to God/ But we knowe, yt, what soeuer the lawe sayeth, it sayeth it vnto them which are vnder the lawe, yt euery mouthe maye be stopped, & yt all the worlde maye be detter vnto God,
3:20 be cause that by the dedes of the lawe/ shall no flesshe be iustified in the sight off god. For by the lawe cōmeth the knowledge off synne. because that by ye dedes of the lawe/ shall no flesshe be iustified in the sight of God. For by the lawe commeth the knowledge of synne. because that by the dedes of the lawe/ shall no flesshe be iustified in the sight of God. For by the lawe commeth the knowledge of synne. because yt by ye dedes of the lawe no flesh maye be iustified in his sighte. For by the lawe commeth but the knowlege of synne.
3:21 Nowe verely is the rightewesnes that cōmeth of God declared with out the fulfillīge of the lawe havynge witnes yet of the lawe/ and of the prophetſ. Now verely is ye rigtewesnes that cōmeth of God declared without the fulfillinge of ye lawe/ havinge witnes yet of ye lawe & of the Prophetſ. Now verely is the rightewesnes that commeth of God declared with out the fulfillinge of the lawe/ hauinge witnes yet of the lawe and of the Prophetes. But now without addinge to of ye lawe is the righteousnes which avayleth before God, declared, hauynge witnesse of ye lawe and the prophetes:
3:22 The rightewesnes no dout which ys goode before God cōmeth by the fayth off Iesus Christe vnto all/ and apon all thē that beleve. For there is no differēce/ The rightewesnes no dout which is good before God/ cōmeth by ye fayth of Iesus Christ/ vnto all & vpon all that beleve. Ther is no differēce: The rightewesnes no dout which is good before God/ commeth by the fayth of Iesus Christ/ vnto all and vpon all that beleue. Ther is no difference: but I speake of ye righteousnes before God, which cōmeth by the faith on Iesus Christ, vnto all, and vpō all them that beleue. For here is no difference.
3:23 all have synned/ ād lacke the prayse that is off valoure before God: for all have synned/ & lacke the prayse yt is of valoure before God: for all haue synned/ and lacke the prayse that is of valoure before God: For they are all synners, and wāte the prayse that God shulde haue of thē,
3:24 but are iustified frely by his grace/ through the redemcion that is in Christ Iesu/ but are iustified frely by his grace/ through the redemcion that is in Christ Iesu/ but are iustified frely by his grace/ through the redempcion that is in Christ Iesu/ but without deseruynge are they made righteous euē by his grace, thorow the redempcion that is done by Christ Iesu,
3:25 whom God hath made a seate of mercy thorow faith in his bloud/ to shewe the rightewesnes which before hym is of valoure/ in that he forgeveth the synnes thatt are passhed/ which God did suffre whom God hath made a seate of mercy thorow faith in his bloud/ to shewe ye rightewesnes which before him is of valoure/ in yt he forgeveth ye synnes yt are passed/ which God dyd suffre whom God hath made a seate of mercy thorow fayth in his bloud/ to shewe the rightewesnes which before him is of valoure/ in that he forgeueth the synnes that are passed/ whom God hath set forth for a Mercyseate thorow faith in his bloude, to shewe the righteousnes which avayleth before him, in that he forgeueth the synnes, which were done before vnder the sufferaunce of God, which he suffred,
3:26 to shewe at this tyme: the rightewesnes that is alowed off hym/ that he myght be counted iuste/ ād a iustifiar of hym which belevith on Iesus. to shewe at this tyme/ ye rightewesnes yt is alowed of him/ yt he myght be coūted iuste/ & a iustifiar of him which belevith on Iesus. 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 beleueth on Iesus. that at this tyme he mighte shewe ye righteousnes which avayleth before him: yt he onely mighte be righteous, & the righteous maker of him which is of the faith on Iesus.
3:27 Where is then thy reioysynge? Hitt is excluded. By what lawe? by the lawe of workſ? Naye: but by the lawe of fayth. Where is then thy reioysinge? It is excluded. By what lawe? by ye lawe of workes? Naye: but by the lawe of fayth. Where is then thy reioysinge? It is excluded. By what lawe? by the lawe of workes? Naye: but by the lawe of fayth. Where is now then thy reioysinge? It is excluded. By what lawe? By the lawe of workes? Nay, but by the lawe of faith.
3:28 We suppose therfore that a mā is iustified by fayth with out the dedes of the lawe. For we suppose that a man is iustified by fayth without the dedes of ye lawe. For we suppose that a man is iustified by fayth with out the dedes of the lawe. We holde therfore that a man is iustified by faith, without the workes of the lawe.
3:29 Ys he the god of the iewes only? Ys he not also the god off the gētyls? He is noo doute/ god also of the gentyls. Is he the God of the Iewes only? Is he not also the God of the Gentyls? Yes/ evē of the Gentyles also. Is he the God of the Iewes only? Is he not also the God of the gentyls? Yes/ euen of the Gentyls also. Or is God the God of the Iewes onely? Is he not also the God of the Heythen? Yes verely the God of the Heythen also,
3:30 For it is god only which iustifieth circumcision/ which is off faith: ād vncircumcision throw fayth. For it is God only which iustifieth circumcision which is of fayth/ & vncircumcision thorow fayth. For it is God only which iustifieth circumcision which is of fayth/ and vncircumcision thorow fayth. for so moch as he is the God onely that iustifieth the circumcision which is of faith, and the vncircūcision thorow faith.
3:31 Do we then destroye the lawe throw fayth? God forbid. We rather mayntayne the lawe. Do we then destroye the lawe thorow fayth? God forbid. But we rather mayntayne the lawe. Do we then destroye the lawe thorow fayth? God forbyd. But we rather mayntayne the lawe. Destroye we then the lawe thorow faith? God forbyd. But we mantayne the lawe.

 

Romans: Chapter 02

The Epistle of S. Paul To the Romayns. The .ij. Chapter.
Ver.
Tyndale (1526)
Tyndale (1534)
Tyndale (1535)
Coverdale (1535)
2:1 THerfore arte thou inexcusable o man whosoever thou be that iudgest. For in that same where in thou iudgest another/ thou cōdemnest thy silfe. For thou that iudgest doest evē the same silfe thynges. THerfore arte thou inexcusable o man/ whosoever thou be yt iudgest. For in ye same wherin thou iudgest another/ thou condemnest thy selfe. For thou that iudgest/ doest evē the same selfe thingſ. THerfore arte thou inexcusable o man/ whoso euer thou be that iudgest. For in that same wherin thou iudgest another/ thou condemnest thy selfe. For thou that iudgest doest euen the same selfe thinges. THerfore canst thou not excuse thy selfe (O mā) who soeuer thou be that iudgest: for loke wherin thou iudgest another, thou condemnest thy selfe, in so moch as thou that iudgest, doest euen the same.
2:2 But we are sure that the iudgement of God is accordynge to trueth/ agaynst them which commit soche thynges. But we are sure that the iudgement of God is accordinge to trueth/ agaynst them which cōmmit soche thingſ. But we are sure that the iudgement of God is accordynge to trueth/ agaynst them which cōmyt soche thinges. For we are sure that the iudgment of God is (acordinge to the trueth) ouer them that do soch.
2:3 Thynkest thou O man that iudgest them which do soche thyngſ and yet dost evē the very same/ that thou shalt escape the iudgemēt of God? Thīkest thou this O thou mā that iudgest them which do soche thinges & yet doest evē the very same/ yt thou shalt escape ye iudgemēt of God? Thinkest thou this O thou man that iudgest them which do soche thinges/ & yet doest euen the very same/ that thou shalt escape the iudgement of God? But thinkest thou this O thou man, that iudgest them which do soch thinges, and doest euen the very same thy selfe, that thou shalt escape ye iudgmēt of God?
2:4 Other despisest thou the riches off his goodnes and paciēce/ and longe sufferance? and remembrest not how that the kyndnes of God ledith the to repentaunce? Ether despisest thou the riches of his goodnes/ paciēce & longe sufferaunce? and remembrest not how that the kyndnes of God ledith the to repentaunce? Ether despysest thou the ryches of his goodnes/ pacience and longe sufferaunce? and remembrest not how that the kyndnes of God ledith the to repentaunce? Or despysest thou the riches of his goodnesse, pacience, and lōge sufferinge? Knowest thou not, that ye louynge kyndnesse of God leadeth the to repentaunce?
2:5 But thou after thyne harde herte that cānott repent/ heapest the togedder the treasure of wrath agaynste the daye of vēgeaunce/ whē shalbe openned the rightewes iudgement of God/ But thou after thyne harde herte yt cānot repēt/ heapest ye togedder the treasure of wrath agaynste the daye of vengeaūce/ when shalbe opēned ye rightewes iudgemēt of god/ But thou after thyne harde herte that cannot repent/ heapest the to geder the treasure of wrath agaynste the daye of vengeaunce/ when shalbe opened the ryghtewes iudgemēt of God But thou after thine harde and impenitent hert, heapest vnto thy selfe a treasure of wrath, agaynst the daye of wrath and of the openynge of the righteous iudgment of God,
2:6 whych wyll rewarde every man accordynge to hys dedes/ which will rewarde every mā accordinge to his dedes: which will rewarde euery man accordynge to his dedes: which shal rewarde euery man acordinge to his dedes:
2:7 that is to saye prayse/ honoure/ and immortalite/ to them which continuynge in goode doynge/ seke eternall lyfe: that is to saye/ prayse/ honoure & immortalite/ to them which cōtinue in good doynge/ & seke eternall lyfe. that is to saye/ prayse/ honoure and immortalite/ to them which contynue in good doynge/ and seke eternall lyfe. namely, prayse & honoure, and vncorrupcion, vnto them that with pacience in doinge good, seke euerlastinge life:
2:8 Butt vnto them thatt are rebellious/ and disobey the trueth/ yett folowe iniquytie/ shall come indignacion/ and wrathe/ But vnto them that are rebellious & disobey the trueth/ yet folowe iniquytie/ shall come indignacion & wrath/ But vnto them that are rebellious and disobey the trueth/ and folowe iniquytie/ shall come indignacion and wrath/ But vnto them that are contencious & not obedient vnto the trueth, but obeye vnrighteousnes, shal come indignacion and wrath,
2:9 tribulacion and anguysshe apon the soule of every man that doth evyll. Of the Iewe fyrst And also off the gentyll. tribulacion and anguysshe/ vpon the soule of every man that doth evyll: of the Iewe fyrst/ & also of the gentyll. tribulacion and anguysshe vpon the soule of euery man that doth euyll: of the Iewe fyrst/ & also of the Gentyll. trouble and anguysh vpō all the soules of mē that do euell, of the Iewe first and also of the Greke:
2:10 To every man that doeth good shall come prayse/ honoure and peace/ to the iewe fyrst/ and also to the gētyll. To every man that doth good/ shall come prayse/ honoure & peace/ to ye Iewe fyrst/ and also to the gentyll. To euery man that doth good/ shall come prayse/ honoure/ and peace/ to the Iewe fyrst/ & also to the Gentyll. But vnto all thē that do good (shal come) prayse and honoure, and peace, vnto the Iewe first, and also to the Greke.
2:11 For there is no parcialite with god: For ther is no parcialyte with god. For ther is no parcialyte with God. For there is no respecte of personnes before God:
2:12 But whosoever hath synned with out lawe/ shall perishe with out lawe. And as many as have synned vnder the lawe/ shalbe iudged by the lawe. But whosoever hath synned with out lawe/ shall perisshe wt out lawe. And as many as haue synned vnder the lawe/ shalbe iudged by the lawe. But whosoeuer hath synned with out lawe/ shall perisshe with out lawe. And as many as haue synned vnder the lawe/ shalbe iudged by the lawe. Who so euer haue synned without lawe, shal perish also without lawe: and whosoeuer haue synned in the lawe, shalbe iudged by the lawe.
2:13 For before God they are nott righteous which heare the lawe: but they which do the lawe shalbe iustifyed. For before god they are not ryghteous which heare ye lawe: but the doers of the lawe shalbe iustified. For before God they are not ryghteous which heare the lawe: but the doers of the lawe shalbe iustified. For before God, they are not righteous, which heare ye lawe: but they that do the lawe, shalbe iustified.
2:14 For if the gentyls which have noo lawe/ do of nature the thynges contayned in the lawe: then they havynge noo lawe/ are a lawe vnto them selves/ 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/ For yf the Gentyls which haue no lawe/ do of nature the thinges contayned in the lawe: then they hauynge no lawe/ are a lawe vnto them selues/ For yf the Gentyles which haue not the lawe, do of nature the thinges conteyned in the lawe, then they hauynge not the lawe, are a lawe vnto them selues,
2:15 which shewe the dede off the lawe written in theyr hertes/ Whyll theyr conscience beareth witnes vnto them/ and also their thoughtes/ accusynge won another/ or excusynge which shewe the dede of the lawe wrytten in their hertes: whyll their conscience beareth witnes vnto them/ & also their thoughtes/ accusynge one another or excusynge/ which shewe the dede of the lawe written in their hertes: whyll their conscience beareth witnes vnto them and also their thoughtes/ accusynge one another or excusynge/ in that they shewe, that the worke of ye lawe is wryttē in their hertes: whyle their conscience beareth witnesse vnto thē, and also the thoughtes which accuse or excuse them amonge them selues,
2:16 at the daye wen God shall iudge the secretes off men/ by Iesus Christ accordynge to my Gospell. at the daye when God shall iudge the secretes of men by Iesus Christ/ accordinge to my Gospell. at the daye when God shall iudge the secretes of men by Iesus Christ/ accordynge to my Gospell. in the daye whan God shal iudge the secretes of men by Iesus Christ, acordinge to my Gospell.
2:17 Beholde/ thou arte called a Iewe/ and trustest in the lawe and reioysist in God/ Beholde/ thou arte called a Iewe/ and trustest in the lawe/ and reioysist in God/ Beholde/ thou arte called a Iewe/ and trustest in the lawe and reioysist in God/ But take hede, thou art called a Iewe, and trustest in the lawe, & makest thy boost of God,
2:18 and knowest his will/ and hast experience of good and bad/ in that thou arte informed by the lawe: and knowest his will/ and hast experience of good & bad/ in that thou arte informed by the lawe: and knowest his will/ and hast experience of good/ and bad/ in that thou arte informed by the lawe: and knowest his will: & for so moch as thou art enfourmed out of ye lawe,
2:19 And belevest that thou thy silfe arte a gyde vnto the blynde/ a lyght to them which are in dercknes/ & belevest that thou thy silfe arte a gyde vnto the blynde/ a lyght to them which are in darcknes/ and beleuest that thou thy selfe arte a gyde vnto the blynde/ a lyght to them which are in darcknes/ thou prouest what is best to do, and presumest to be a leader of the blynde: a lighte of them yt are in darcknes:
2:20 an informer off them which lacke discrecion/ a teacher off the vnlearned/ which hast the ensample off thatt which ought to be knowen/ and off the trueth in the lawe. an informer of them which lacke discreciō/ a teacher of vnlearned/ which hast the ensample of that which ought to be knowen/ & of the truth/ in the lawe. an informer of them which lacke discrecion/ a teacher of vnlearned/ which hast the ensample of that which ought to be knowen/ & of the truth/ in the lawe. an enformer of ye vnwyse: a teacher of ye symple: which hast the ensample of knowlege & of the trueth in the lawe.
2:21 Nowe teachest thou another: but teachest nott thy silfe. Thou preachest/ a man shulde not steale: and yet thou stealest. But thou which teachest another teachest not thy selfe. Thou preachest/ a man shuld not steale: and yet thou stealest. But thou which teachest another/ teachest not thy selfe. Thou preachest/ a man shuld not steale: and yet thou stealest. Now teachest thou other, and teachest not thy selfe. Thou preachest that a man shulde not steale, and thou stealest.
2:22 Thou sayst/ a man shulde nott commit advoutry: and thou breakest wedlocke. Thou abhorest ymages/ and robbest God of his honoure. Thou sayst/ a man shuld not commit advoutry: and thou breakest wedlocke. Thou abhorrest ymages/ and robbest God of his honoure. Thou sayst/ a man shuld not commyt aduoutry: and thou breakest wedlocke. Thou abhorrest ymages/ and robbest God of his honoure. Thou sayest, that a man shulde not breake wedlocke, and thou breakest wedlocke. Thou abhorrest ymages, and robbest God of his honoure.
2:23 Thou reioysest in the lawe/ and thorow breakynge the lawe dishonourest God. Thou reioysest in the lawe/ and thorow breakinge the lawe dishonourest God. Thou reioysest in the lawe/ and thorow breakynge the lawe/ dishonourest God. Thou makest thy boost of the lawe, and thorow breakynge of the lawe thou dishonorest God.
2:24 For the name off God is evyll spoken off amonge the gentyls thorowe you as it is writtēn. For the name of god is evyll spoken of amonge the Gentyls thorowe you/ as it is written. For the name of God is euyll spoken of amonge the Gentyls thorowe you/ as it is written. For thorow you is the name of God euell spoken of amonge the Gentyles, as it is wrytten.
2:25 Circumcision verely avayleth if thou kepe the lawe: But if thou breake the lawe thy circumcision is made vncircūcision. Circumcisiō verely avayleth/ if thou kepe the lawe. But if thou breake the lawe/ thy circumcision is made vncircumcision. Circumcision verely auayleth/ yf thou kepe the lawe. But yf thou breake the lawe/ thy circumcision is made vncircumcision. The circūcision verely avayleth, yf thou kepe the lawe: but yf thou breake the lawe, then is thy circumcision become vncircumcision.
2:26 Therfore yf the vncircumcised kepe the right thynges contayned in the lawe: shall nott his vncircumcision be counted for circumcision? Therfore if the vncircumcised kepe the ryght thinges contayned in the lawe: shall not his vncircumcision be counted for circumcision? Therfore yf the vncircumcised kepe the ryght thinges contayned in the lawe: shall not his vncircumcision be counted for circumcision? Therfore yf the vncircumcision kepe the righte thinges conteyned in the lawe, shal not his vncircumcision be counted for circumcision?
2:27 And shall not vncircumcision which ys by nature (yf itt kepe the lawe) iudge the/ which beynge vnder the lawe and circumcision/ dost transgresse the lawe? And shall not vncircumcision which is by nature (yf it kepe the lawe) iudge the/ which beynge vnder the letter and circumcision/ dost transgresse the lawe? And shall not vncircumcision which is by nature (yf it kepe the lawe) iudge the/ which beynge vnder the letter and circumcision/ dost transgresse the lawe? And so it that of nature is vncircumcision, and fulfilleth the lawe shal iudge the, which vnder the letter and circumcision trāsgressest the lawe.
2:28 For he is not a Iewe/ which is a Iewe outwarde. Nether is that thynge circumcision/ which is outwarde in the flesshe: For he is not a Iewe/ which is a Iewe out warde. Nether is that thynge circumcision/ which is outwarde in the flesshe. For he is not a Iewe/ which is a Iewe outwarde. Nether is that thinge circumcision/ which is outwarde in the flesshe. For he is not a Iew which is a Iewe outwarde: nether is that circūcision which is done outwardly in ye flesh:
2:29 But he is a Iewe which is hid within. and the circumcision of the herte is the true circumcision/ which is in the sprete/ and nott in the letter: whose prayse is not of men but of god. But he is a Iewe which is hid wythin & the circūcisiō of ye herte is the true circumcision/ which is in the sprete/ & not in ye letter whose prayse is not of men/ but of god. But he is a Iewe which is hyd wythin/ and the circumcision of the herte is the true circumcision/ which is in the sprete & not in the letter/ whose prayse is not of men/ but of God. But he is a Iewe, which is hydd within. And the circumcision of ye hert is the circumcision, which is done in the sprete and not in the letter: Whose prayse is not of men, but of God.

 

Romans: Chapter 01

The Epistle of S. Paul To the Romayns. The .i. Chapter.
Ver.
Tyndale (1526)
Tyndale (1534)
Tyndale (1535)
Coverdale (1535)
TITLE The Epistle off the Apostle Paul/ to the Romaynes. The epistle of the Apostle S. Paul to the Romayns. The epistle of the Apostle Saynct Paul to the Romayns. The Epistle of the Apostle S. Paul to the Romaynes.
1:1 PAul the servaunte off Iesus Christ/ called vnto the office off an apostle/ putt a parte to preache the gospell of God/ PAul the seruaūt of Iesus Christ/ called to be an Apostle/ put a parte to preache the Gospell of God/ PAul the seruaunt of Iesus Christ called to be an Apostle/ put a parte to preache the Gospell of God/ PAVL the seruaunte of Iesus Christ, called to be an Apostle, put aparte to preach the Gospell of God
1:2 which he promysed afore by his prophetſ/ ī the holy scriptures which he promysed afore by his Prophetes/ in the holy scriptures which he promysed afore by his Prophetes/ in the holy scriptures (which he promysed a fore by his prophetes in ye holy scriptures)
1:3 that make mēsion of his sōne/ the which was begotten of the seede of David/ as pertaynynge to the flesshe: that make mension of his sonne/ the which was begottē of the seed of David/ as pertayninge to the flesshe: that make mension of his sonne/ the which was begotten of the seed of Dauid/ as pertayninge to the flesshe: off his sonne, which was begottē of ye sede of Dauid after the flesh:
1:4 and declared to be the sonne of God with power of the holy goost/ that sanctifieth/ sence the tyme that Iesus Christ oure lorde rose agayne from deeth/ & declared to be the sonne of God with power of the holy goost that sanctifieth/ sence ye tyme that Iesus Christ oure Lorde rose agayne from deeth/ and declared to be the sonne of God/ with power of the Holy goost that sanctifieth/ sence the tyme that Iesus Christ oure Lorde rose agayne from deeth/ and mightely declared to be the sonne of God after the sprete which sanctifieth, sence the tyme that he rose agayne from the deed, namely, Iesus Christ oure LORDE,
1:5 by whom we have receaved grace and apostle shippe/ thatt all gentiles shulde obeye to the fayth which is in his name/ by whom we have receaved grace and apostleshyppe/ to bringe all maner hethē people vnto obedience of the fayth/ that is in his name: by whom we haue receaued grace and Apostleshyppe/ to bringe all maner hethen people vnto the obedience of the fayth/ that is in his name: by whom we haue receaued grace and Apostelshippe amonge all Heythen, to set vp the obedience of faith vnder his name,
1:6 of the which noumbre are ye also/ which are Iesus Christes by vocacion. of the which hethen are ye a part also/ which are Iesus christes by vocaciō. of the which hethen are ye a part also/ which are Iesus Christes by vocacion. of whom ye are a parte also, which are called of Iesus Christ.
1:7 To all you of Rome beloved of God/ ād sanctes by callynge. Grace be with you and peace from God oure father/ and from the lorde Iesus Christ. To all you of Rome beloved of God and saynctes by callinge. Grace be with you and peace from God oure father/ & from the Lorde Iesus Christ. To all you of Rome beloued of God & saynctes by callinge. Grace be with you & peace from God oure father/ & from the lorde Iesus Christ. To all you that be at Rome, beloued of God, and sayntes by callynge Grace be wt you and peace frō God oure father, and the LORDE Iesus Christ.
1:8 Fyrst verely I thanke my god thorow Iesus Christ for you all/ be cause youre faith is publisshed through out all the worlde. Fyrst verely I thanke my God thorow Iesus Christ for you all/ because youre fayth is publisshed through out all the worlde. Fyrst verely I thanke my God thorow Iesus Christ/ for you all/ because youre fayth is publisshed through out all the worlde. First, I thanke my God thorow Iesus Christ for you all, that youre faith is spoken of thorow out all the worlde.
1:9 For god is my witnes/ whō I serve in my sprete/ in the gospell of his sonne that with out ceasynge I make mēcion of you all wayes ī my prayers/ For God is my witnes/ whom I serve with my sprete in the Gospell of his sonne/ that with out ceasinge I make mencion of you alwayes in my prayers/ For God is my witnes/ whom I serue with my sprete in the Gospell of his sonne/ that with out ceasynge I make mencion of you allwayes in my prayers/ For God is my witnesse (whom I serue in my sprete in the Gospell of his sonne) that without ceassynge I make mencion of you besekinge allwayes in my prayers,
1:10 besechynge thatt at one tyme or another/ a prosperous iorney (by the will of god) myght fortune me to come vnto you. besechinge that at one tyme or another/ a prosperous iorney (by ye will of god) myght fortune me/ to come vnto you. besechynge that at one tyme or other/ a prosperous iorney (by the will of God) myght fortune me/ to come vnto you. that I mighte once haue a prosperous iourney (by the will off God) to come vnto you.
1:11 For I longe to see you/ that I myght bestowe amonge you some syirituall gifte/ to strengthe you with all For I longe to see you/ that I myght bestowe amōge you some spirituall gyfte/ to strength you with all: For I longe to see you/ that I myght bestowe amonge you some spirituall gyfte/ to strēght you with all: For I longe to se you, that I mighte bestowe vpon you some spirituall gifte to strēgth you
1:12 (thatt ys) that I myght have consolacion togedder with you/ through the commen fayth/ which bothe ye and I have. that is/ that I myght have consolacion together with you/ through the commen fayth/ which bothe ye and I have. that is/ that I myght haue consolacion to gether with you/ through the cōmen fayth/ which both ye & I haue (that is) that I mighte be conforted with you, thorow yor faith & myne, which we haue together.
1:13 I wolde that ye shulde knowe/ brethren/ howe that I have often tymes purposed to come vnto you (but have bene lett hidderto) to have some frute amonge you/ as I have amōge other of the gentyls. I wolde that ye shuld knowe brethrē/ how that I have often tymes purposed to come vnto you (but have bene let hitherto) to have some frute amonge you/ as I have amonge other of ye Gentyls. I wolde that ye shuld knowe brethren/ how that I haue often tymes purposed to come vnto you (but haue bene let hytherto) to haue some frute amonge you/ as I haue amonge other of the Gentyls. But I wolde ye shulde knowe (brethren) how that I haue often tymes purposed to come vnto you (but haue bene let hither to) that I mighte do some good amonge you, like as amonge other Gentyles.
1:14 For I am detter both to the grekes/ and to them which are no grekſ/ vnto the learned and also vnto the vnlearned. For I am detter both to the Grekes & to them which are no Grekes/ vnto the learned & also vnto the vnlearned. For I am detter both to the Grekes and to them which are no Grekes/ vnto the learned and also vnto the vnlearned. I am detter both to the Grekes, and to the vngrekes, to the wyse and to the vnwyse.
1:15 Lykwyse/ as moche as in me is/ I am redy to preache the gospell to you of Rome also. Lykewyse/ as moche as in me is/ I am redy to preache the Gospell to you of Rome also. Lyke wyse/ as moche as in me is/ I am redy to preache the Gospell to you of Rome also. Wherfore (as moch as ī me is) I am ready to preach the Gospell vnto you at Rome also.
1:16 For I am nott a shamed of the gospell of Christ/ be cause it is the power of God vnto salvacion to all that beleve/ namly to the iewe/ ād also to the gētyle/ For I am not ashamed of the Gospell of Christ/ because it is ye power of God vnto salvaciō to all yt beleve/ namely to the Iewe/ & also to ye gētyle. For I am not ashamed of the gospell of Christ because it is the power of God vnto saluacion to all that beleue/ namely to the Iewe/ & also to the Gentyle. For I am not ashamed of the Gospell of Christ: for it is the power of God, which saueth all that beleue theron, the Iewe first & also the Greke:
1:17 For by it the rightewesnes which commeth of God is opened/ from faythe to faythe. As it is written: The iust shall live by fayth. For by it ye rightewesnes which cōmeth of god/ is opened/ frō fayth to fayth. As it is written: The iust shall live by fayth. For by it the ryghtewesnes which cōmeth of God/ is opened/ from fayth to fayth As it is written: The iust shall lyue by fayth. for in it ye righteousnes that is of value before God, is opened, which cōmeth out of faith ī to faith.
1:18 For the wrath of god of heven apereth agaynst all vngodlynes ād vnrightewesnes of men which withholde the trueth in vnrightewesnes/ For the wrath of God apereth from heven agaynst all vngodlynes & vnrightewesnes of mē which withholde ye trueth in vnrightewesnes: For the wrath of God apereth from heauen agaynst all vngodlyues & vnryghtewesnes of men which withholde the trueth in vnryghtewesnes: As it is wryttē: The iust shal lyue by his faith. For ye wrath of God is declared from heauen vpon all vngodlynes and vnrighteousnes of mē, which witholde the trueth of God in vnrighteousnes:
1:19 seynge that that/ which maye be knowen of god/ is manifest amonge them. For God did shewe it vnto them. seynge/ what maye be knowen of God/ that same is manifest amōge them. For God dyd shewe it vnto them. seynge/ what maye be knowē of God/ that same is manifest amonge them. For God dyd shewe it vnto them. because that it, which maye be knowne of God, is manifest with thē. For God hath shewed it vnto thē,
1:20 For his invisibile thyngſ (that is to saye/ his eternall power and godhed) are vnderstond and sene/ by the werkſ from the creacion of the worlde. So that they are with out excuse/ So that his invisible thinges: that is to saye/ his eternall power and godhed are vnderstonde and sene/ by the workes from the creacion of the worlde. So that they are without excuse/ So that his inuisible thinges: that is to saye his eternall power and godhed/ are vnderstonde and sene/ by the workes from the creacion of the worlde. So that they are without excuse/ that the inuisible thinges of God (that is, his euerlastinge power and Godheade) mighte be sene whyle they are considered by the workes from the creacion of the worlde: so that they are without excuse,
1:21 in as moche as when they knewe God they gloryfied hym not as god/ nether were thākfull/ but wexed full of vanities in their īmaginaciōs. And their folissshe hertes were blynded. in as moche as when they knewe god/ they glorified him not as God/ nether were thākfull/ but wexed full of vanities in their imaginacions/ & their folisshe hertes were blynded. in as moche as when they knewe God/ they glorified him not as God/ nether were thankfull/ but wexed full of vaninities in their imaginaciōs/ & their folisshe hertes were blynded. in as moch as they knewe, that there is a God, and haue not praysed him as God ner thanked him, but became vayne in their ymaginacions, and their foolish hert was blynded.
1:22 When they counted them selves wyse/ they becam foles When they coūted them selves wyse/ they became foles When thy counted thē selues wyse/ they became foles Whan they counted them selues wyse, they became fooles:
1:23 and turned the glory of the immortall god/ vnto the similitude of the ymage of mortall man/ and of byrdes/ and foure foted beastes ād serpentes. and turned the glory of the immortall god/ vnto the similitude of the ymage of mortall man/ and of byrdes/ and foure foted beastes/ & of serpentes. and turned the glory of the immortall God/ vnto the similitude of the ymage of mortall man/ & of byrdes/ & foure foted beastes/ & of serpentes. and turned ye glory of the incorruptible God in to ye symilitude of ye ymage of a corruptible mā, & of byrdes, & of foure foted, & of crepinge beestes
1:24 For this cause god gave them vppe vnto their hertes lustes/ vnto vnclennes to defile their awne boddies bitwene them selves: Wherfore god lykewyse gave thē vp vnto their hertes lustes/ vnto vnclennes/ to defyle their awne boddyes bitwene them selves: Wherfore God lyke wyse gaue thē vp vnto their hertes lustes/ vnto vnclennes/ to defyle their awne boddyes bitwene them selues: Wherfore God likewyse gaue them vp vnto their hertes lustes in to vnclennes, to defyle their awne bodies in them selues,
1:25 which tourned his trueth vnto a lye/ and worshipped and served the creatures more then the maker/ which is blessed for ever Amen. which tourned his truthe vnto a lye/ and worshipped and served the creatures more then ye maker/ which is blessed for ever. Amē. which tourned his truthe vnto a lye/ & worshipped & serued the creatures more then the maker/ which is blessed for euer. Amen. which turned the trueth of God vnto a lye, & worshipped and serued the creature more then the maker, which is blessed for euer. Amen.
1:26 For this cause god gave them vppe vnto shamfull lustes. For even their wemē did chaunge the naturall vse vnto the vnnaturall. For this cause god gave them vp vnto shamfull lustes. For even their wemen did chaunge the naturall vse vnto the vnnaturall. For this cause God gaue them vp vnto shamfull lustes. For euen their wemen dyd chaunge the naturall vse vnto the vnnaturall. Therfore God gaue thē vp vnto shamefull lustes. For their wemen chaunged the naturall vse in to the vnnaturall:
1:27 And lyke wyse also the men lefte the naturall vse of the woman/ and brent in lust wō on another amonge them selves. And man with man wrought filthynes/ and receaved in them selves the rewarde of their errour as it was accordynge. And lyke wyse also the men lefte the naturall vse of the womā/ & brēt 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. And lyke wyse 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 receaued in them selues the rewarde of their erroure/ as it was accordynge. likewyse ye mē also lefte the naturall vse of the woman, and brent in their lustes one on another, and man with man wrought fylthines, and receaued in them selues the rewarde of their erroure, as it was acordinge.
1:28 And as it semed not good vnto them to be aknowen of god/ even so god deliveryd them vppe vnto a leawde mynd/ that they shulde do tho thynges which wert not comly/ And as it semed not good vnto them to be aknowen of God/ even so God delivered them vp vnto a leawde mynd/ yt they shuld do tho thinges which were not comly/ And as it semed not good vnto them to be aknowē of God/ euen so God deliuered thē vp vnto a leawde mynd/ that they shuld do tho thinges which were not comly/ And as they regarded not to knowe God, euen so God gaue thē vp in to a lewde mynde, to do those thinges which were not comly,
1:29 beynge full of all vnrighteous doynge/ off fornicacion/ wickednes/ coveteousnes/ maliciousnes/ full off envie/ morther/ debate/ dissayte/ evyll condiciond whisperers/ beinge full of all vnrighteous doinge/ of fornicaciō/ wickednes/ coveteousnes/ maliciousnes/ full of envie/ morther/ debate/ disseyte/ evill cōdicioned/ whisperers/ beinge full of all vnryghteous doynge/ of fornicacion/ wickednes/ coueteousnes/ maliciousnes/ full of enuye/ morther/ debate/ disseyte/ euyll condicioned/ whysperers/ beynge full of all vnrighteousnes, whordome, wickednes, couetousnes, maliciousnes, full of enuye, murthur, strife, disceate, euell cōdicioned whisperers,
1:30 backbyters/ haters off God/ doers of wronge/ proude/ bosters/ bryngers vppe of evyll thyngſ/ disobediēt to their fathers and mothers/ backbyters/ haters of God/ doers of wrōge/ proude/ bosters/ bringers vp of evyll thinges/ disobedient to father & mother/ backbyters/ haters of God/ doers of wronge/ proude/ bosters/ bringers vp of euyll thinges/ disobediēt to father & mother/ backbyters, despysers of God, doers of wronge, proude, boosters, bryngers vp of euell thinges, disobedient to their Elders,
1:31 with out vnderstondynge/ covenaūte breakers/ vnlovynge/ stouborne and merciles. with out vnderstondinge/ covenaunte breakers/ vnlovinge/ trucebreakers & merciles. without vnderstondynge/ couenaūte breakers/ vnlouynge/ trucebreakers & merciles. without vnderstondinge, couenaunt breakers, vnlouynge, stubborne, vnmercifull:
1:32 which men/ though they knew the rightewesnes of God/ howe that they which soche thingſ cōmyt are worthy off deeth/ yett not only did the same/ but also had pleasure in them that did them. Which mē 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. Which mē though they knew the ryghtewesnes of God/ how that they which soche thinges cōmyt/ are worthy of deeth/ yet not only do the same/ but also haue pleasure in them that do them. which men, though they knowe the righteousnes of God (that they which do soch, are worthy of death) yet not onely do the same, but also haue pleasure in those that do thē.