# Bible (Wycliffe)/Romaynes
## Chapter 1

$^1$ Poul, the seruaunt of Jhesu Crist, clepid an apostle, departid in to the gospel of God;
$^2$ which he hadde bihote tofore bi his profetis in holi scripturis of his sone,
$^3$ which is maad to hym of the seed of Dauid bi the flesch,
$^4$ and he was bifor ordeyned the sone of God in vertu, bi the spirit of halewyng of the ayenrisyng of deed men, of Jhesu Crist oure Lord,
$^5$ bi whom we han resseyued grace and the office of apostle, to obeie to the feith in alle folkis for his name,
$^6$ among whiche ye ben also clepid of Jhesu Crist,
$^7$ to alle that ben at Rome, derlyngis of God, and clepid hooli, grace to you, and pees of God oure fadir, and of the Lord Jhesu Crist.
$^8$ First Y do thankyngis to my God, bi Jhesu Crist, for alle you, for youre feith is schewid in al the world.
$^9$ For God is a witnesse to me, to whom Y serue in my spirit, in the gospel of his sone,
$^{10}$ that with outen ceessyng Y make mynde of you euere in my preieris, and biseche, if in ony maner sum tyme Y haue a spedi weie in the wille of God to come to you.
$^{11}$ For Y desire to se you, to parten sumwhat of spiritual grace,
$^{12}$ that ye be confermyd, that is, to be coumfortid togidere in you, bi feith that is bothe youre and myn togidere.
$^{13}$ And, britheren, Y nyle, that ye vnknowun, that ofte Y purposide to come to you, and Y am lett to this tyme, that Y haue sum fruyt in you, as in othere folkis.
$^{14}$ To Grekis and to barberyns, to wise men and to vnwise men,
$^{15}$ Y am dettour, so that that is in me is redi to preche the gospel also to you that ben at Rome.
$^{16}$ For Y schame not the gospel, for it is the vertu of God in to heelthe to ech man that bileueth, to the Jew first, and to the Greke.
$^{17}$ For the riytwisnesse of God is schewid in it, of feith in to feith,
$^{18}$ as it is writun, For a iust man lyueth of feith. For the wraththe of God is schewid fro heuene on al vnpite and wickidnesse of tho men, that withholden the treuthe of God in vnriytwisnes.
$^{19}$ For that thing of God that is knowun, is schewid to hem, for God hath schewid to hem.
$^{20}$ For the vnuysible thingis of hym, that ben vndurstondun, ben biholdun of the creature of the world, bi tho thingis that ben maad, yhe, and the euerlastynge vertu of hym and the godhed, so that thei mowe not be excusid.
$^{21}$ For whanne thei hadden knowe God, thei glorifieden hym not as God, nether diden thankyngis; but thei vanyschiden in her thouyts, and the vnwise herte of hem was derkid.
$^{22}$ For thei `seiynge that hem silf weren wise, thei weren maad foolis.
$^{23}$ And thei chaungiden the glorie of `God vncorruptible in to the licnesse of an ymage of a deedli man, and of briddis, and of foure footid beestis, and of serpentis.
$^{24}$ For which thing God bitook hem in to the desiris of her herte, in to vnclennesse, that thei punysche with wrongis her bodies in hem silf.
$^{25}$ The whiche chaungiden the treuthe of God in to leesyng, and herieden and serueden a creature rathere than to the creatoure, that is blessid in to worldis of worldis.
$^{26}$ Amen. Therfor God bitook hem in to passiouns of schenschipe. For the wymmen of hem chaungiden the kyndli vss in to that vss that is ayens kynde.
$^{27}$ Also the men forsoken the kyndli vss of womman, and brenneden in her desiris togidere, and men in to men wrouyten filthehed, and resseyueden in to hem silf the meede that bihofte of her errour.
$^{28}$ And as thei preueden that thei hadden not God in knowyng, God bitook hem in to a repreuable wit, that thei do tho thingis that ben not couenable; that thei ben fulfillid with al wickidnesse,
$^{29}$ malice, fornycacioun, coueitise, weiwardnesse, ful of enuye, mansleyngis, strijf, gile, yuel wille, preuy bacbiteris, detractouris,
$^{30}$ hateful to God, debateris, proude, and hiy ouer mesure, fynderis of yuele thingis, not obeschynge to fadir and modir,
$^{31}$ vnwise, vnmanerli, withouten loue, withouten boond of pees, with outen merci.
$^{32}$ The whiche whanne thei hadden knowe the riytwisnesse of God, vndirstoden not, that thei that don siche thingis ben worthi the deth, not oneli thei that don tho thingis, but also thei that consenten to the doeris.

## Chapter 2

$^1$ Wherfor thou art vnexcusable, ech man that demest, for in what thing thou demest anothir man, thou condempnest thi silf; for thou doist the same thingis whiche thou demest.
$^2$ And we witen, that the doom of God is aftir treuthe ayens hem, that don siche thingis.
$^3$ But gessist thou, man, that demest hem that doen siche thingis, and thou doist tho thingis, that thou schalt ascape the doom of God?
$^4$ Whether `dispisist thou the richessis of his goodnesse, and the pacience, and the long abidyng? Knowist thou not, that the benygnyte of God ledith thee to forthenkyng?
$^5$ But aftir thin hardnesse and vnrepentaunt herte, thou tresorist to thee wraththe in the dai of wraththe and of schewyng of the riytful doom of God,
$^6$ that schal yelde to ech man aftir his werkis;
$^7$ sotheli to hem that ben bi pacience of good werk, glorie, and onour, and vncorrupcioun, to hem that seken euerlastynge lijf;
$^8$ but to hem that ben of strijf, and that assenten not to treuthe, but bileuen to wickidnesse, wraththe and indignacioun, tribulacioun and angwisch,
$^9$ in to ech soule of man that worchith yuel, to the Jew first, and to the Greke;
$^{10}$ but glorie, and honour, and pees, to ech man that worchith good thing, to the Jew first, and to the Greke.
$^{11}$ For accepcioun of persones is not anentis God.
$^{12}$ For who euere han synned without the lawe, schulen perische withouten the lawe; and who euere han synned in the lawe, thei schulen be demyd bi the lawe.
$^{13}$ For the hereris of lawe ben not iust anentis God, but the doeris of the lawe schulen be maad iust.
$^{14}$ For whanne hethene men that han not lawe, don kyndli tho thingis that ben of the lawe, thei not hauynge suche manere lawe, ben lawe to hem silf,
$^{15}$ that schewen the werk of the lawe writun in her hertis. For the conscience of hem yeldith to hem a witnessyng bytwixe hem silf of thouytis that ben accusynge or defendynge,
$^{16}$ in the dai whanne God schal deme the priuy thingis of men aftir my gospel, bi Jhesu Crist.
$^{17}$ But if thou art named a Jew, and restist in the lawe, and hast glorie in God,
$^{18}$ and hast knowe his wille, and thou lerud bi lawe preuest the more profitable thingis,
$^{19}$ and tristist thi silf to be a ledere of blynde men, the liyt of hem that ben in derknessis,
$^{20}$ a techere of vnwise men, a maistir of yonge children, that hast the foorme of kunnyng and of treuthe in the lawe;
$^{21}$ what thanne techist thou another, and techist not thi silf? Thou that prechist that me schal not stele, stelist?
$^{22}$ Thou that techist that me schal `do no letcherie, doist letcherie? Thou that wlatist maumetis, doist sacrilegie?
$^{23}$ Thou that hast glorie in the lawe, vnworschipist God bi brekyng of the lawe?
$^{24}$ For the name of God is blasfemed bi you among hethene men, as is writun.
$^{25}$ For circumcisioun profitith, if thou kepe the lawe; but if thou be a trespassour ayens the lawe, thi circumsicioun is maad prepucie.
$^{26}$ Therfor if prepucie kepe the riytwisnessis of the lawe, whethir his prepucie schal not be arettid in to circumcisioun?
$^{27}$ And the prepucie of kynde that fulfillith the lawe, schal deme thee, that bi lettre and circumcisioun art trespassour ayens the lawe.
$^{28}$ For he that is in opene is not a Jew, nether it is circumsicioun that is openli in the fleisch;
$^{29}$ but he that is a Jew in hid, and the circumcisioun of herte, in spirit, not bi the lettre, whos preisyng is not of men, but of God.

## Chapter 3

$^1$ What thanne is more to a Jew, or what profit of circumcisioun?
$^2$ Myche bi al wise; first, for the spekyngis of God `weren bitakun to hem.
$^3$ And what if summe of hem bileueden not? Whethir the vnbileue of hem hath auoidid the feith of God?
$^4$ God forbede. For God is sothefast, but ech man a liere; as it is writun, That thou be iustified in thi wordis, and ouercome, whanne thou art demed.
$^5$ But if oure wickidnesse comende the riytwisnesse of God, what shulen we seie? Whether God is wickid, that bryngith in wraththe?
$^6$ Aftir man Y seie. God forbede. Ellis hou schal God deme this world?
$^7$ For if the treuthe of God hath aboundid in my lessyng, in to the glorie of hym, what yit am Y demed as a synner?
$^8$ And not as we ben blasfemed, and as summen seien that we seien, Do we yuele thingis, that gode thingis come. Whos dampnacioun is iust.
$^9$ What thanne? Passen we hem? Nay; for we han schewid bi skile, that alle bothe Jewis and Grekis ben vndur synne,
$^{10}$ as it is writun, For ther is no man iust;
$^{11}$ ther is no man vndurstondynge, nethir sekynge God.
$^{12}$ Alle bowiden a wey, togidere thei ben maad vnprofitable; ther is noon that doith good thing, there is noon `til to oon.
$^{13}$ The throte of hem is an opyn sepulcre; with her tungis thei diden gilefuli; the venym of snakis is vndur her lippis.
$^{14}$ The mouth of whiche is ful of cursyng and bitternesse;
$^{15}$ the feet of hem ben swifte to schede blood.
$^{16}$ Sorewe and cursidnesse ben in the weies of hem,
$^{17}$ and thei knewen not the weie of pees;
$^{18}$ the drede of God is not bifor her iyen.
$^{19}$ And we witen, that what euere thingis the lawe spekith, it spekith to hem that ben in the lawe, that ech mouth be stoppid, and ech world be maad suget to God.
$^{20}$ For of the werkis of the lawe ech fleisch schal not be iustified bifor hym; for bi the lawe ther is knowyng of synne.
$^{21}$ But now with outen the lawe the riytwisnesse of God is schewid, that is witnessid of the lawe and the profetis.
$^{22}$ And the riytwisnesse of God is bi the feith of Jhesu Crist in to alle men and on alle men that bileuen in hym; for ther is no departyng.
$^{23}$ For alle men synneden, and han nede to the glorie of God;
$^{24}$ and ben iustified freli bi his grace, bi the ayenbiyng that is in `Crist Jhesu.
$^{25}$ Whom God ordeynede foryyuer, bi feith in his blood, to the schewyng of his riytwisnesse, for remyssioun of biforgoynge synnes,
$^{26}$ in the beryng up of God, to the schewyng of his riytwisnesse in this tyme, that he be iust, and iustifyynge hym that is of the feith of Jhesu Crist.
$^{27}$ Where thanne is thi gloriyng? It is excludid. Bi what lawe? Of dedis doyng? Nay, but by the lawe of feith.
$^{28}$ For we demen a man to be iustified bi the feith, with outen werkis of the lawe.
$^{29}$ Whethir of Jewis is God oneli? Whether he is not also of hethene men? Yhis, and of hethene men.
$^{30}$ For `oon God is, that iustefieth circumcisioun bi feith, and prepucie bi feith.
$^{31}$ Distruye we therfor the lawe bi the feith? God forbede; but we stablischen the lawe.

## Chapter 4

$^1$ What thanne schulen we seie, that Abraham oure fadir aftir the flesch foond?
$^2$ For if Abraham is iustified of werkis of the lawe, he hath glorie, but not anentis God.
$^3$ For what seith the scripture? Abraham bileued to God, and it was arettid to him to riytwisnesse.
$^4$ And to hym that worchith mede is not arettid bi grace, but bi dette.
$^5$ Sotheli to hym that worchith not, but bileueth in to hym that iustefieth a wickid man, his feith is arettid to riytwisnesse, aftir the purpos of Goddis grace.
$^6$ As Dauid seith the blessidnesse of a man, whom God acceptith, he yyueth to hym riytwisnesse with outen werkis of the lawe,
$^7$ Blessid ben thei, whos wickidnessis ben foryouun, and whos synnes ben hid.
$^8$ Blessid is that man, to whom God arettide not synne.
$^9$ Thanne whether dwellith this blisfulnesse oneli in circumcisioun, or also in prepucie? For we seien, that the feith was arettid to Abraham to riytwisnesse.
$^{10}$ Hou thanne was it arettid? in circumcisioun, or in prepucie? Not in circumcisioun, but in prepucie.
$^{11}$ And he took a signe of circumcisioun, a tokenyng of riytwisnesse of the feith which is in prepucie, that he be fadir of alle men bileuynge bi prepucie, that it be arettid also to hem to riytwisnesse;
$^{12}$ and that he be fadir of circumcisioun, not onely to hem that ben of circumcisioun, but also to hem that suen the steppis of the feith, which feith is in prepucie of oure fader Abraham.
$^{13}$ For not bi the lawe is biheest to Abraham, or to his seed, that he schulde be eir of the world, but bi the riytwisnesse of feith.
$^{14}$ For if thei that ben of the lawe, ben eiris, feith is distried, biheest is don awey.
$^{15}$ For the lawe worchith wraththe; for where is no lawe, there is no trespas, nethir is trespassyng.
$^{16}$ Therfor riytfulnesse is of the feith, that bi grace biheeste be stable to ech seed, not to that seed oneli that is of the lawe, but to that that is of the feith of Abraham, which is fadir of vs alle.
$^{17}$ As it is writun, For Y haue set thee fadir of many folkis, bifor God to whom thou hast bileued. Which God quykeneth deed men, and clepith tho thingis that ben not, as tho that ben.
$^{18}$ Which Abraham ayens hope bileuede in to hope, that he schulde be maad fader of many folkis, as it was seid to hym, Thus schal thi seed be, as the sterris of heuene, and as the grauel that is in the brenke of the see.
$^{19}$ And he was not maad vnstidfast in the bileue, nether he biheelde his bodi thanne nyy deed, whanne he was almost of an hundrid yeer, ne the wombe of Sare nyy deed.
$^{20}$ Also in the biheeste of God he doutide not with vntrist; but he was coumfortid in bileue,
$^{21}$ yyuynge glorie to God, witynge moost fulli that what euere thingis God hath bihiyt, he is myyti also to do.
$^{22}$ Therfor it was arettid to hym to riytwisnesse.
$^{23}$ And it is not writun oneli for him, that it was arettid to hym to riytwisnesse,
$^{24}$ but also for vs, to whiche it schal be arettid, that bileuen in him that reiside oure Lord Jhesu Crist fro deeth.
$^{25}$ Which was bitakun for oure synnes, and roos ayen for oure iustefiyng.

## Chapter 5

$^1$ Therfor we, iustified of feith, haue we pees at God bi oure Lord Jhesu Crist.
$^2$ Bi whom we han niy goyng to, bi feith in to this grace, in which we stonden, and han glorie in the hope of the glorie of Goddis children.
$^3$ And not this oneli, but also we glorien in tribulaciouns, witynge that tribulacioun worchith pacience,
$^4$ and pacience preuyng, and preuyng hope.
$^5$ And hope confoundith not, for the charite of God is spred abrood in oure hertis bi the Hooli Goost, that is youun to vs.
$^6$ And while that we weren sijk aftir the tyme, what diede Crist for wickid men?
$^7$ For vnnethis dieth ony man for the iust man; and yit for a good man perauenture summan dar die.
$^8$ But God comendith his charite in vs; for if whanne we weren yit synneris,
$^9$ aftir the tyme Crist was deed for vs, thanne myche more now we iustified in his blood, schulen be saaf fro wraththe bi him.
$^{10}$ For if whanne we weren enemyes, we ben recounselid to God bi the deth of his sone, myche more we recounselid schulen be saaf in the lijf of hym.
$^{11}$ And not oneli this, but also we glorien in God, bi oure Lord Jhesu Crist, bi whom we han resseyued now recounseling.
$^{12}$ Therfor as bi o man synne entride in to this world, and bi synne deth, and so deth passide forth in to alle men, in which man alle men synneden.
$^{13}$ For `til to the lawe synne was in the world; but synne was not rettid, whanne lawe was not.
$^{14}$ But deth regnyde from Adam `til to Moises, also in to hem that synneden not in licnesse of the trespassyng of Adam, the which is licnesse of Crist to comynge.
$^{15}$ But not as gilt, so the yifte; for if thorouy the gilt of oon manye ben deed, myche more the grace of God and the yifte in the grace of o man Jhesu Crist hath aboundid in to many men.
$^{16}$ And not as bi o synne, so bi the yifte; for the doom of oon in to condempnacioun, but grace of many giltis in to iustificacioun.
$^{17}$ For if in the gilt of oon deth regnede thorouy oon, myche more men that takyn plente of grace, and of yyuyng, and of riytwisnesse, schulen regne in lijf bi oon Jhesu Crist.
$^{18}$ Therfor as bi the gilt of oon in to alle men in to condempnacioun, so bi the riytwisnesse of oon in to alle men in to iustifiyng of lijf.
$^{19}$ For as bi inobedience of o man manye ben maad synneris, so bi the obedience of oon manye schulen be iust.
$^{20}$ And the lawe entride, that gilt schulde be plenteuouse; but where gilt was plenteuouse,
$^{21}$ grace was more plenteuouse. That as synne regnede in to deth, so grace regne bi riytwisnesse in to euerlastynge lijf, bi `Crist Jhesu oure Lord.

## Chapter 6

$^1$ Therfor what schulen we seie? Schulen we dwelle in synne, that grace be plenteuouse?
$^2$ God forbede. For hou schulen we that ben deed to synne, lyue yit ther ynne?
$^3$ Whether, britheren, ye knowen not, that whiche euere we ben baptisid in Crist Jhesu, we ben baptisid in his deth?
$^4$ For we ben togidere biried with hym bi baptym `in to deth; that as Crist aroos fro deth bi the glorie of the fadir, so walke we in a newnesse of lijf.
$^5$ For if we plauntid togidere ben maad to the licnesse of his deth, also we schulen be of the licnesse of his risyng ayen;
$^6$ witynge this thing, that oure olde man is crucified togidere, that the bodi of synne be distruyed, that we serue no more to synne.
$^7$ For he that is deed, is iustefied fro synne.
$^8$ And if we ben deed with Crist, we bileuen that also we schulen lyue togidere with hym;
$^9$ witinge for Crist, rysynge ayen fro deth, now dieth not, deeth schal no more haue lordschip on hym.
$^{10}$ For that he was deed to synne, he was deed onys; but that he lyueth, he liueth to God.
$^{11}$ So ye deme you silf to be deed to synne, but lyuynge to God in `Jhesu Crist oure Lord.
$^{12}$ Therfor regne not synne in youre deedli bodi, that ye obeische to hise coueityngis.
$^{13}$ Nether yyue ye youre membris armuris of wickidnesse to synne, but yyue ye you silf to God, as thei that lyuen of deed men, and youre membris armuris of riytwisnesse to God.
$^{14}$ For synne schal not haue lordschipe on you; for ye ben not vndur the lawe, but vndur grace.
$^{15}$ What therfor? Schulen we do synne, for we ben not vndur the lawe, but vndur grace?
$^{16}$ God forbede. Witen ye not, that to whom ye yyuen you seruauntis to obeie to, ye ben seruauntis of that thing, to which ye han obeschid, ether of synne to deth, ether of obedience to riytwisnesse?
$^{17}$ But Y thanke God, that ye weren seruauntis of synne; but ye han obeischid of herte in to that fourme of techyng, in which ye ben bitakun.
$^{18}$ And ye delyuered fro synne, ben maad seruauntis of riytwisnesse.
$^{19}$ Y seie that thing that is of man, for the vnstidefastnesse of youre fleisch. But as ye han youun youre membris to serue to vnclennesse, and to wickidnesse `in to wickidnesse, so now yyue ye youre membris to serue to riytwisnesse in to hoolynesse.
$^{20}$ For whanne ye weren seruauntis of synne, ye weren fre of riytfulnesse.
$^{21}$ Therfor what fruyt hadden ye thanne in tho thingis, in whiche ye schamen now? For the ende of hem is deth.
$^{22}$ But now ye delyuered fro synne, and maad seruauntis to God, han your fruyt in to holinesse, and the ende euerlastinge lijf. For the wagis of synne is deth; the grace of God is euerlastynge lijf in Crist Jhesu our Lord.

## Chapter 7

$^1$ Britheren, whethir ye knowun not; for Y speke to men `that knowen the lawe; for the lawe hath lordschip in a man, as long tyme as it lyueth?
$^2$ For that womman that is vndur an hosebonde, is boundun to the lawe, while the hosebonde lyueth; but if hir hosebonde is deed, sche is delyuered fro the lawe of the hosebonde.
$^3$ Therfor sche schal be clepid auoutresse, if sche be with another man, while the hosebonde lyueth; but if hir hosebonde is deed, sche is delyuered fro the lawe of the hosebonde, that sche be not auoutresse, if sche be with another man.
$^4$ And so, my britheren, ye ben maad deed to the lawe bi the bodi of Crist, that ye ben of another, that roos ayen fro deth, that ye bere fruyt to God.
$^5$ For whanne we weren in fleisch, passiouns of synnes, that weren bi the lawe, wrouyten in oure membris, to bere fruyt to deth.
$^6$ But now we ben vnboundun fro the lawe of deth, in which we weren holdun, so that we seruen in newnesse of spirit, and not in eldnesse of lettre.
$^7$ What therfor schulen we seie? The lawe is synne? God forbede. But Y knew not synne, but bi lawe; for Y wiste not that coueitynge was synne, but for the lawe seide, Thou schalt not coueyte.
$^8$ And thoruy occasioun takun, synne bi the maundement hath wrouyt in me al coueytise; for withouten the lawe, synne was deed.
$^9$ And Y lyuede withouten the lawe sumtyme; but whanne the comaundement was comun, synne lyuede ayen.
$^{10}$ But Y was deed, and this comaundement that was to lijf, was foundun to me, to be to deth.
$^{11}$ For synne, thorouy occasioun takun bi the comaundement, disceyuede me, and bi that it slow me.
$^{12}$ Therfor the lawe is hooli, and the comaundement is hooli, and iust, and good.
$^{13}$ Is thanne that thing that is good, maad deth to me? God forbede. But synne, that it seme synne, thorouy good thing wrouyte deth to me, that me synne ouer maner thorouy the comaundement.
$^{14}$ And we witen, that the lawe is spiritual; but Y am fleischli, seld vndur synne.
$^{15}$ For Y vndurstonde not that that Y worche; for Y do not the good thing that Y wole, but Y do thilke yuel thing that Y hate.
$^{16}$ And if Y do that thing that Y wole not, Y consente to the lawe, that it is good.
$^{17}$ But now Y worche not it now, but the synne that dwellith in me.
$^{18}$ But and Y woot, that in me, that is, in my fleisch, dwellith no good; for wille lieth to me, but Y fynde not to performe good thing.
$^{19}$ For Y do not thilke good thing that Y wole, but Y do thilke yuel thing that Y wole not.
$^{20}$ And if Y do that yuel thing that Y wole not, Y worche not it, but the synne that dwellith in me.
$^{21}$ Therfor Y fynde the lawe to me willynge to do good thing, for yuel thing lieth to me.
$^{22}$ For Y delite togidere to the lawe of God, aftir the ynnere man. But Y se another lawe in my membris,
$^{23}$ ayenfiytynge the lawe of my soule, and makynge me caitif in the lawe of synne, that is in my membris.
$^{24}$ Y am an vnceli man; who schal delyuer me fro the bodi of this synne?
$^{25}$ The grace of God, bi Jhesu Crist oure Lord. Therfor Y my silf bi the soule serue to the lawe of God; but bi fleisch to the lawe of synne.

## Chapter 8

$^1$ Therfor now no thing of dampnacioun is to hem that ben in Crist Jhesu, whiche wandren not after the flesch.
$^2$ For the lawe of the spirit of lijf in Crist Jhesu hath delyuerid me fro the lawe of synne, and of deth.
$^3$ For that that was vnpossible to the lawe, in what thing it was sijk bi flesch, God sente his sone in to the licknesse of fleisch of synne, and of synne dampnede synne in fleisch;
$^4$ that the iustefiyng of the lawe were fulfillid in vs, that goen not aftir the fleisch, but aftir the spirit.
$^5$ For thei that ben aftir the fleisch, saueren tho thingis that ben of the fleisch; but thei that ben after the spirit, feelen tho thingis that ben of the spirit. For the prudence of fleisch is deth;
$^6$ but the prudence of spirit is lijf and pees.
$^7$ For the wisdom of the fleisch is enemye to God; for it is not suget to the lawe of God, for nether it may.
$^8$ And thei that ben in fleisch, moun not plese to God.
$^9$ But ye ben not in fleisch, but in spirit; if netheles the spirit of God dwellith in you. But if ony hath not the spirit of Crist, this is not his.
$^{10}$ For if Crist is in you, the bodi is deed for synne, but the spirit lyueth for iustefiyng.
$^{11}$ And if the spirit of hym that reiside Jhesu Crist fro deth dwellith in you, he that reiside Jhesu Crist fro deth, shal quykene also youre deedli bodies, for the spirit of hym that dwellith in you.
$^{12}$ Therfor, britheren, we ben dettouris, not to the flesch, that we lyuen aftir the flesch.
$^{13}$ For if ye lyuen aftir the fleisch, ye schulen die; but if ye bi the spirit sleen the dedis of the fleisch, ye schulen lyue.
$^{14}$ For who euere ben led bi the spirit of God, these ben the sones of God.
$^{15}$ For ye han not take eftsoone the spirit of seruage in drede, but ye han taken the spirit of adopcioun of sones, in which we crien, Abba, fadir.
$^{16}$ And the ilke spirit yeldith witnessyng to oure spirit, that we ben the sones of God;
$^{17}$ if sones, and eiris, `and eiris of God, and eiris togidere with Crist; if netheles we suffren togidere, that also we ben glorified togidere.
$^{18}$ And Y deme, that the passiouns of this tyme ben not worthi to the glorie to comynge, that schal be schewid in vs.
$^{19}$ For the abidyng of creature abidith the schewyng of the sones of God.
$^{20}$ But the creature is suget to vanyte, not willynge, but for hym that made it suget in hope;
$^{21}$ for the ilke creature schal be delyuered fro seruage of corrupcioun in to liberte of the glorie of the sones of God.
$^{22}$ And we witen, that ech creature sorewith, and trauelith with peyne til yit.
$^{23}$ And not oneli it, but also we vs silf, that han the first fruytis of the spirit, and we vs silf sorewen with ynne vs for the adopcioun of Goddis sonys, abidynge the ayenbiyng of oure bodi.
$^{24}$ But bi hope we ben maad saaf. For hope that is seyn, is not hope; for who hopith that thing, that he seeth?
$^{25}$ And if we hopen that thing that we seen not, we abiden bi pacience.
$^{26}$ And also the spirit helpith oure infirmyte; for what we schulen preie, as it bihoueth, we witen not, but the ilke spirit axith for vs with sorewyngis, that moun not be teld out.
$^{27}$ For he that sekith the hertis, woot what the spirit desirith, for bi God he axith for hooli men.
$^{28}$ And we witen, that to men `that louen God, alle thingis worchen togidere in to good, to hem that aftir purpos ben clepid seyntis.
$^{29}$ For thilke that he knewe bifor, he bifor ordenede bi grace to be maad lijk to the ymage of his sone, that he be the first bigetun among many britheren.
$^{30}$ And thilke that he bifore ordeynede to blis, hem he clepide; and whiche he clepide, hem he iustifiede; and whiche he iustifiede, and hem he glorifiede.
$^{31}$ What thanne schulen we seie to these thingis? If God for vs, who is ayens vs?
$^{32}$ The which also sparide not his owne sone, but `for vs alle bitook hym, hou also yaf he not to vs alle thingis with hym?
$^{33}$ Who schal accuse ayens the chosun men of God? It is God that iustifieth,
$^{34}$ who is it that condempneth? It is Jhesus Crist that was deed, yhe, the which roos ayen, the which is on the riyt half of God, and the which preieth for vs.
$^{35}$ Who thanne schal departe vs fro the charite of Crist? tribulacioun, or anguysch, or hungur, or nakidnesse, or persecucioun, or perel, or swerd?
$^{36}$ As it is writun, For we ben slayn al dai for thee; we ben gessid as scheep of slauytir.
$^{37}$ But in alle these thingis we ouercomen, for hym that louyde vs.
$^{38}$ But Y am certeyn, that nethir deeth, nether lijf, nether aungels, nethir principatus, nether vertues, nether present thingis, nether thingis to comynge, nether strengthe,
$^{39}$ nether heiyth, nether depnesse, nether noon othir creature may departe vs fro the charite of God, that is in `Crist Jhesu oure Lord.

## Chapter 9

$^1$ I seie treuthe in Crist Jhesu, Y lye not, for my conscience berith witnessyng to me in the Hooli Goost,
$^2$ for greet heuynesse is to me, and contynuel sorewe to my herte.
$^3$ For Y my silf desiride to be departid fro Crist for my britheren, that ben my cosyns aftir the fleisch, that ben men of Israel;
$^4$ whos is adopcioun of sones, and glorie, and testament, and yyuyng of the lawe, and seruyce, and biheestis;
$^5$ whos ben the fadris, and of which is Crist after the fleisch, that is God aboue alle thingis, blessid in to worldis.
$^6$ Amen. But not that the word of God hath falle doun. For not alle that ben of Israel, these ben Israelitis.
$^7$ Nethir thei that ben seed of Abraham, `alle ben sonys; but in Ysaac the seed schal be clepid to thee;
$^8$ that is to seie, not thei that ben sones of the fleisch, ben sones of God, but thei that ben sones of biheeste ben demed in the seed.
$^9$ For whi this is the word of biheest, Aftir this tyme Y schal come, and a sone schal be to Sare.
$^{10}$ And not oneli sche, but also Rebecca hadde twey sones of o liggyng bi of Ysaac, oure fadir.
$^{11}$ And whanne thei weren not yit borun, nether hadden don ony thing of good ether of yuel, that the purpos of God schulde dwelle bi eleccioun,
$^{12}$ not of werkis, but of God clepynge, it was seid to hym,
$^{13}$ that the more schulde serue the lesse, as it is writun, Y louede Jacob, but Y hatide Esau.
$^{14}$ What therfor schulen we seie? Whether wickidnesse be anentis God?
$^{15}$ God forbede. For he seith to Moyses, Y schal haue merci on whom Y haue merci; and Y schal yyue merci on whom Y schal haue merci.
$^{16}$ Therfor it is not nether of man willynge, nethir rennynge, but of God hauynge mercy.
$^{17}$ And the scripture seith to Farao, For to this thing Y haue stirid thee, that Y schewe in thee my vertu, and that my name be teld in al erthe.
$^{18}$ Therfor of whom God wole, he hath merci; and whom he wole, he endurith.
$^{19}$ Thanne seist thou to me, What is souyt yit? for who withstondith his wille?
$^{20}$ O! man, who art thou, that answerist to God? Whether a maad thing seith to hym that made it, What hast thou maad me so?
$^{21}$ Whether a potter of cley hath not power to make of the same gobet o vessel in to honour, an othere in to dispit?
$^{22}$ That if God willynge to schewe his wraththe, and to make his power knowun, hath suffrid in greet pacience vessels of wraththe able in to deth,
$^{23}$ to schewe the riytchessis of his glorie in to vessels of merci, whiche he made redi in to glorie.
$^{24}$ Whiche also he clepide not oneli of Jewis, but also of hethene men, as he seith in Osee,
$^{25}$ Y schal clepe not my puple my puple, and not my loued my louyd, and not getynge mercy getynge merci;
$^{26}$ and it schal be in the place, where it is seid to hem, Not ye my puple, there thei schulen be clepid the sones of `God lyuynge.
$^{27}$ But Isaye crieth for Israel, If the noumbre of Israel schal be as grauel of the see, the relifs schulen be maad saaf.
$^{28}$ Forsothe a word makynge an ende, and abreggynge in equyte, for the Lord schal make a word breggid on al the erthe.
$^{29}$ And as Ysaye bifor seide, But God of oostis hadde left to vs seed, we hadden be maad as Sodom, and we hadden be lijk as Gommor.
$^{30}$ Therfor what schulen we seie? That hethene men that sueden not riytwisnesse, han gete riytwisnesse, yhe, the riytwisnesse that is of feith.
$^{31}$ But Israel suynge the lawe of riytwisnesse, cam not parfitli in to the lawe of riytwisnesse.
$^{32}$ Whi? For not of feith, but as of werkys. And thei spurneden ayens the stoon of offencioun,
$^{33}$ as it is writun, Lo! Y putte a stoon of offensioun in Syon, and a stoon of sclaundre; and ech that schal bileue `in it, schal not be confoundid.

## Chapter 10

$^1$ Britheren, the wille of myn herte and mi biseching is maad to God for hem in to helthe.
$^2$ But Y bere witnessyng to hem, that thei han loue of God, but not aftir kunnyng.
$^3$ For thei vnknowynge Goddis riytwisnesse, and sekynge to make stidefast her owne riytfulnesse, ben not suget to the riytwisnesse of God.
$^4$ For the ende of the lawe is Crist, to riytwisnesse to ech man that bileueth.
$^5$ For Moises wroot, For the man that schal do riytwisnesse that is of the lawe, schal lyue in it.
$^6$ But the riytwisnesse that is of bileue, seith thus, Seie thou not in thin herte, Who schal stie in to heuene? that is to seie, to lede doun Crist;
$^7$ or who schal go doun in to helle? that is, to ayenclepe Crist fro deth.
$^8$ But what seith the scripture? The word is nyy in thi mouth, and in thin herte; this is the word of bileue, which we prechen.
$^9$ That if thou knoulechist in thi mouth the Lord Jhesu Crist, and bileuest in thin herte, that God reiside hym fro deth, thou schalt be saaf.
$^{10}$ For bi herte me bileueth to riytwisnesse, but bi mouth knowleching is maad to helthe.
$^{11}$ For whi the scripture seith, Ech that bileueth in hym, schal not be confoundid.
$^{12}$ And ther is no distinccioun of Jew and of Greke; for the same Lord of alle is riche in alle, that inwardli clepen hym.
$^{13}$ For ech man `who euere schal inwardli clepe the name of the Lord, schal be saaf.
$^{14}$ Hou thanne schulen thei inwardli clepe hym, in to whom thei han not bileued? or hou schulen thei bileue to hym, whom thei han not herd? Hou schulen thei here, with outen a prechour?
$^{15}$ and hou schulen thei preche, but thei be sent? As it is writun, Hou faire ben the feet of hem that prechen pees, of hem that prechen good thingis.
$^{16}$ But not alle men obeien to the gospel. For Ysaie seith, Lord, who bileuede to oure heryng?
$^{17}$ Therfor feith is of heryng, but heryng bi the word of Crist.
$^{18}$ But Y seie, Whether thei herden not? Yhis, sothely the word of hem wente out in to al the erthe, and her wordis in to the endis of the world.
$^{19}$ But Y seie, Whether Israel knewe not? First Moyses seith, Y schal lede you to enuye, that ye ben no folc; that ye ben an vnwise folc, Y schal sende you in to wraththe.
$^{20}$ And Ysaie is bold, and seith, Y am foundun of men that seken me not; opynli Y apperide to hem, that axiden not me.
$^{21}$ But to Israel he seith, Al dai Y streiyte out myn hondis to a puple that bileuede not, but ayen seide me.

## Chapter 11

$^1$ Therfor Y seie, Whether God hath put awei his puple? God forbede. For Y am an Israelite, of the seed of Abraham, of the lynage of Beniamyn.
$^2$ God hath not put awei his puple, which he bifor knew. Whether ye witen not, what the scripture seith in Elie? Hou he preieth God ayens Israel,
$^3$ Lord, thei han slayn thi prophetis, thei han vndurdoluun thin auteris, and Y am lefte aloone, and thei seken my lijf.
$^4$ But what seith Goddis answere to hym? Y haue left to me seuene thousyndes of men, that han not bowid her knees bifore Baal.
$^5$ So therfor also in this tyme, the relifs ben maad saaf, bi the chesyng of the grace of God.
$^6$ And if it be bi the grace of God, it is not now of werkis; ellis grace is not now grace.
$^7$ What thanne? Israel hath not getun this that he souyte, but eleccioun hath getun; and the othere ben blyndid.
$^8$ As it is writun, God yaf to hem a spirit of compunccioun, iyen that thei se not, and eeris, that thei here not, in to this dai.
$^9$ And Dauith seith, Be the boord of hem maad in to a gryn bifor hem, and in to catchyng, and in to sclaundre, and in to yeldyng to hem.
$^{10}$ Be the iyen of hem maad derk, that thei se not; and bowe thou doun algatis the bak of hem.
$^{11}$ Therfor Y seie, Whether thei offendiden so, that thei schulden falle doun? God forbede. But bi the gilt of hem helthe is maad to hethene men, that thei sue hem.
$^{12}$ That if the gilt of hem ben richessis of the world, and the makyng lesse of hem ben richessis of hethene men, hou myche more the plente of hem?
$^{13}$ But Y seie to you, hethene men, for as longe as Y am apostle of hethene men, Y schal onoure my mynysterie,
$^{14}$ if in ony maner Y stire my fleisch for to folowe, and that Y make summe of hem saaf.
$^{15}$ For if the loss of hem is the recouncelyng of the world, what is the takyng vp, but lijf of deede men?
$^{16}$ For if a litil part of that that is tastid be hooli, the hool gobet is hooli; and if the roote is hooli, also the braunchis.
$^{17}$ What if ony of the braunchis ben brokun, whanne thou were a wielde olyue tre, art graffid among hem, and art maad felowe of the roote, and of the fatnesse of the olyue tre,
$^{18}$ nyle thou haue glorie ayens the braunchis. For if thou gloriest, thou berist not the roote, but the roote thee.
$^{19}$ Therfor thou seist, The braunchis ben brokun, that Y be graffid in.
$^{20}$ Wel, for vnbileue the braunchis ben brokun; but thou stondist bi feith. Nyle thou sauere hiye thing,
$^{21}$ but drede thou, for if God sparide not the kyndli braunchis, lest perauenture he spare not thee.
$^{22}$ Therfor se the goodnesse, and the fersnesse of God; yhe, the feersnesse in to hem that felden doun, but the goodnesse of God in to thee, if thou dwellist in goodnesse, ellis also thou schalt be kit doun.
$^{23}$ Yhe, and thei schulen be set yn, if thei dwellen not in vnbileue. For God is myyti, to sette hem in eftsoone.
$^{24}$ For if thou art kit doun of the kyndeli wielde olyue tre, and ayens kynd art set in to a good olyue tre, hou myche more thei that ben bi kynde, schulen be set in her olyue tree?
$^{25}$ But, britheren, Y wole not that ye vnknowen this mysterie, that ye be not wise to you silf; for blyndenesse hath feld a parti in Israel, til that the plente of hethene men entride,
$^{26}$ and so al Israel schulde be maad saaf. As it is writun, He schal come of Syon, that schal delyuere, and turne awei the wickidnesse of Jacob.
$^{27}$ And this testament to hem of me, whanne Y schal do awei her synnes.
$^{28}$ Aftir the gospel thei ben enemyes for you, but thei ben moost dereworthe bi the eleccioun for the fadris.
$^{29}$ And the yiftis and the cleping of God ben with outen forthenkyng.
$^{30}$ And as sum tyme also ye bileueden not to God, but now ye han gete mercy for the vnbileue of hem;
$^{31}$ so and these now bileueden not in to youre merci, that also thei geten merci.
$^{32}$ For God closide alle thingis togidere in vnbileue, that he haue mercy on alle.
$^{33}$ O! the heiynesse of the ritchessis of the wisdom and of the kunnyng of God; hou incomprehensible ben hise domes, and hise weies ben vnserchable.
$^{34}$ For whi who knew the wit of the Lord, or who was his counselour? or who formere yaf to hym,
$^{35}$ and it schal be quyt to hym?
$^{36}$ For of hym, and bi hym, and in hym ben alle thingis. To hym be glorie in to worldis. Amen.

## Chapter 12

$^1$ Therfore, britheren, Y biseche you bi the mercy of God, that ye yyue youre bodies a lyuynge sacrifice, hooli, plesynge to God, and youre seruyse resonable.
$^2$ And nyle ye be confourmyd to this world, but be ye reformed in newnesse of youre wit, that ye preue which is the wille of God, good, and wel plesynge, and parfit.
$^3$ For Y seie, bi the grace that is youun to me, to alle that ben among you, that ye sauere no more than it bihoueth to sauere, but for to sauere to sobrenesse; and to ech man, as God hath departid the mesure of feith.
$^4$ For as in o bodi we han many membris, but alle the membris han not the same dede;
$^5$ so we many ben o bodi in Crist, and eche ben membris oon of anothir.
$^6$ Therfor we that han yiftis dyuersynge, aftir the grace that is youun to vs,
$^7$ ethir prophecie, aftir the resoun of feith; ethir seruise, in mynystryng; ether he that techith, in techyng;
$^8$ he that stirith softli, in monestyng; he that yyueth, in symplenesse; he that is souereyn, in bisynesse; he that hath merci, in gladnesse.
$^9$ Loue with outen feynyng, hatynge yuel, drawynge to good;
$^{10}$ louynge togidere the charite of britherhod. Eche come bifore to worschipen othere;
$^{11}$ not slow in bisynesse, feruent in spirit, seruynge to the Lord,
$^{12}$ ioiynge in hope, pacient in tribulacioun, bisy in preier,
$^{13}$ yyuynge good to the nedis of seyntis, kepynge hospitalite.
$^{14}$ Blesse ye men that pursuen you; blesse ye, and nyle ye curse;
$^{15}$ for to ioye with men that ioyen, for to wepe with men that wepen.
$^{16}$ Fele ye the same thing togidere; not sauerynge heiy thingis, but consentynge to meke thingis. Nile ye be prudent anentis you silf;
$^{17}$ to no man yeldynge yuel for yuel, but purueye ye good thingis, not oneli bifor God, but also bifor alle men.
$^{18}$ If it may be don, that that is of you, haue ye pees with alle men.
$^{19}$ Ye moost dere britheren, not defendynge you silf, but yyue ye place to wraththe; for it is writun, The Lord seith, To me veniaunce, and Y schal yelde.
$^{20}$ But if thin enemy hungrith, fede thou hym; if he thirstith, yyue thou drynke to hym; for thou doynge this thing schalt gidere togidere colis on his heed.
$^{21}$ Nyle thou be ouercomun of yuel, but ouercome thou yuel bi good.

## Chapter 13

$^1$ Euery soule be suget to heiyere powers. For ther is no power but of God, and tho thingis that ben of God, ben ordeyned.
$^2$ Therfor he that ayenstondith power, ayenstondith the ordynaunce of God; and thei that ayenstonden, geten to hem silf dampnacioun.
$^3$ For princes ben not to the drede of good work, but of yuel. But wilt thou, that thou drede not power? Do thou good thing, and thou schalt haue preisyng of it;
$^4$ for he is the mynystre of God to thee in to good. But if thou doist yuel, drede thou; for not with outen cause he berith the swerd, for he is the mynystre of God, vengere in to wraththe to hym that doith yuel.
$^5$ And therfor bi nede be ye suget, not oneli for wraththe, but also for conscience.
$^6$ For therfor ye yyuen tributis, thei ben the mynystris of God, and seruen for this same thing.
$^7$ Therfor yelde ye to alle men dettis, to whom tribut, tribut, to whom tol, tol, to whom drede, drede, to whom onour, onour.
$^8$ To no man owe ye ony thing, but that ye loue togidere. For he that loueth his neiybore, hath fulfillid the lawe.
$^9$ For, Thou schalt do no letcherie, Thou schalt not sle, Thou schalt not stele, Thou schalt not seie fals witnessyng, Thou schalt not coueyte the thing of thi neiybore, and if ther be ony othere maundement, it is instorid in this word, Thou schalt loue thi neiybore as thi silf.
$^{10}$ The loue of neiybore worchith not yuel; therfor loue is the fulfillyng of the lawe.
$^{11}$ And we knowen this tyme, that the our is now, that we rise fro sleep; for now oure heelthe is neer, than whanne we bileueden.
$^{12}$ The nyyt wente bifore, but the dai hath neiyed. Therfor caste we awei the werkis of derknessis, and be we clothid in the armeris of liyt.
$^{13}$ As in dai wandre we onestli, not in superflu feestis and drunkenessis, not in beddis and vnchastitees, not in strijf and in enuye;
$^{14}$ but be ye clothid in the Lord Jhesu Crist, and do ye not the bisynesse of fleisch in desiris.

## Chapter 14

$^1$ But take ye a sijk man in bileue, not in demyngis of thouytis.
$^2$ For another man leueth, that he mai ete alle thingis; but he that is sijk, ete wortis.
$^3$ He that etith, dispise not hym that etith not; and he that etith not, deme not hym that etith. For God hath take him to hym.
$^4$ Who art thou, that demest anothris seruaunt? To his lord he stondith, or fallith fro hym. But he schal stonde; for the Lord is myyti to make hym parfit.
$^5$ For whi oon demeth a day bitwixe a dai, another demeth ech dai.
$^6$ Ech man encrees in his wit. He that vnderstondith the dai, vnderstondith to the Lord. And he that etith, etith to the Lord, for he doith thankyngis to God. And he that etith not, etith not to the Lord, and doith thankyngis to God.
$^7$ For no man of vs lyueth to hymsilf, and no man dieth to hymself.
$^8$ For whether we lyuen, we lyuen to the Lord; and whethir we dien, we dien to the Lord. Therfor whethir we lyuen or dien, we ben of the Lord.
$^9$ For whi for this thing Crist was deed, and roos ayen, that he be Lord bothe of quyke and of deed men.
$^{10}$ But what demest thou thi brothir? or whi dispisist thou thi brothir? for alle we schulen stonde bifore the trone of Crist.
$^{11}$ For it is writun, Y lyue, seith the Lord, for to me ech kne schal be bowid, and ech tunge schal knouleche to God.
$^{12}$ Therfor ech of vs schal yelde resoun to God for hym silf.
$^{13}$ Therfor `no more deme we ech other; but more deme ye this thing, that ye putte not hirtyng, or sclaundre, to a brothir.
$^{14}$ I woot and triste in the Lord Jhesu, that no thing is vnclene bi hym, no but to him that demeth ony thing to be vnclene, to him it is vnclene.
$^{15}$ And if thi brother be maad sori in conscience for mete, now thou walkist not aftir charite. Nyle thou thorouy thi mete lese hym, for whom Crist diede.
$^{16}$ Therfor be not oure good thing blasfemed.
$^{17}$ For whi the rewme of God is not mete and drynk, but riytwisnesse and pees and ioye in the Hooli Goost.
$^{18}$ And he that in this thing serueth Crist, plesith God, and is proued to men.
$^{19}$ Therfor sue we tho thingis that ben of pees, and kepe we togidere `tho thingis that ben of edificacioun.
$^{20}$ Nyle thou for mete distrie the werk of God. For alle thingis ben clene, but it is yuel to the man that etith bi offendyng.
$^{21}$ It is good to not ete fleisch, and to not drynke wyn, nethir in what thing thi brother offendith, or is sclaundrid, or is maad sijk.
$^{22}$ Thou hast feith anentis thi silf, haue thou bifore God. Blessid is he that demeth not hym silf in that thing that he preueth.
$^{23}$ For he that demeth, is dampned, if he etith; for it is not of feith. And al thing that is not of feith, is synne.

## Chapter 15

$^1$ But we saddere men owen to susteyne the feblenesses of sijke men, and not plese to vs silf.
$^2$ Eche of vs plese to his neiybore in good, to edificacioun.
$^3$ For Crist pleside not to hym silf, as it is writun, The repreues of men dispisynge thee, felden on me.
$^4$ For what euere thingis ben writun, tho ben writun to oure techynge, that bi pacience and coumfort of scripturis we haue hope.
$^5$ But God of pacience and of solace yyue to you to vndurstonde the same thing, ech in to othere aftir Jhesu Crist,
$^6$ that ye of o wille with o mouth worschipe God and the fadir of oure Lord Jhesu Crist.
$^7$ For which thing take ye togidere, as also Crist took you in to the onour of God.
$^8$ For Y seie, that Jhesu Crist was a mynystre of circumcisioun for the treuthe of God, to conferme the biheestis of fadris.
$^9$ And hethene men owen to onoure God for merci; as it is writun, Therfor, Lord, Y schal knowleche to thee among hethene men, and Y schal synge to thi name.
$^{10}$ And eft he seith, Ye hethene men, be ye glad with his puple.
$^{11}$ And eft, Alle hethene men, herie ye the Lord; and alle puplis, magnefie ye hym.
$^{12}$ And eft Isaie seith, Ther schal be a roote of Jesse, that schal rise vp to gouerne hethene men, and hethene men schulen hope in hym.
$^{13}$ And God of hope fulfille you in al ioye and pees in bileuynge, that ye encrees in hope and vertu of the Hooli Goost.
$^{14}$ And, britheren, Y my silf am certeyn of you, that also ye ben ful of loue, and ye ben fillid with al kunnyng, so that ye moun moneste ech other.
$^{15}$ And, britheren, more boldli Y wroot to you a parti, as bryngynge you in to mynde, for the grace that is youun to me of God,
$^{16}$ that Y be the mynystre of Crist Jhesu among hethene men. And Y halewe the gospel of God, that the offryng of hethene men be acceptid, and halewid in the Hooli Goost.
$^{17}$ Therfor Y haue glorie in Crist Jhesu to God.
$^{18}$ For Y dar not speke ony thing of tho thingis, whiche Crist doith not bi me, in to obedience of hethene men, in word and dedis,
$^{19}$ in vertu of tokenes and grete wondris, in vertu of the Hooli Goost, so that fro Jerusalem bi cumpas to the Illirik see Y haue fillid the gospel of Crist.
$^{20}$ And so Y haue prechid this gospel, not where Crist was named, lest Y bilde vpon anotheres ground, but as it is writun,
$^{21}$ For to whom it is not teld of him, thei schulen se, and thei that herden not, schulen vndurstonde.
$^{22}$ For which thing Y was lettid ful myche to come to you, and Y am lettid to this tyme.
$^{23}$ And now Y haue not ferthere place in these cuntrees, but Y haue desire to come to you, of many yeris that ben passid.
$^{24}$ Whanne Y bygynne to passe in to Spayne, Y hope that in my goyng Y schal se you, and of you Y schal be led thidur, if Y vse you first in parti.
$^{25}$ Therfor now Y schal passe forth to Jerusalem, to mynystre to seyntis.
$^{26}$ For Macedonye and Acaie han assaied to make sum yifte to pore men of seyntis, that ben in Jerusalem.
$^{27}$ For it pleside to hem, and thei ben dettouris of hem; for hethene men ben maad parteneris of her goostli thingis, thei owen also in fleischli thingis to mynystre to hem.
$^{28}$ Therfor whanne Y haue endid this thing, and haue asigned to hem this fruyt, Y schal passe bi you in to Spayne.
$^{29}$ And Y woot, that Y comynge to you, schal come `in to the abundaunce of the blessing of Crist.
$^{30}$ Therfor, britheren, Y biseche you bi oure Lord Jhesu Crist, and bi charite of the Hooli Goost, that ye helpe me in youre preyeris to the Lord,
$^{31}$ that Y be delyuerid fro the vnfeithful men, that ben in Judee, and that the offryng of my seruyce be acceptid in Jerusalem to seyntis;
$^{32}$ that Y come to you in ioye, bi the wille of God, and that Y be refreischid with you. And God of pees be with you alle. Amen.

## Chapter 16

$^1$ And Y comende to you Feben, oure sister, which is in the seruyce of the chirche that is at Teucris,
$^2$ that ye resseyue hir in the Lord worthili to seyntis, and `that ye helpe hir in what euere cause sche schal nede of you. For sche helpide many men, and my silf.
$^3$ Grete ye Prisca and Aquyla, myn helperis in Crist Jhesu,
$^4$ which vndurputtiden her neckis for my lijf; to whiche not Y aloone do thankyngis, but also alle the chirchis of hethene men.
$^5$ And grete ye wel her meyneal chirche. Grete wel Efenete, louyd to me, that is the firste of Asie in Crist Jhesu.
$^6$ Grete wel Marie, the whiche hath trauelid myche in vs.
$^7$ Grete wel Andronyk and Julian, my cosyns, and myn euen prisouneris, which ben noble among the apostlis, and whiche weren bifor me in Crist.
$^8$ Grete wel Ampliate, most dereworth to me in the Lord.
$^9$ Grete wel Vrban, oure helpere in Crist Jhesus, and Stacchen, my derlyng.
$^{10}$ Grete wel Appellem, the noble in Crist.
$^{11}$ Grete wel hem that ben of Aristoblis hous. Grete wel Erodion, my cosyn. Grete wel hem that ben of Narciscies hous, that ben in the Lord.
$^{12}$ Grete wel Trifenam and Trifosam, whiche wymmen trauelen in the Lord. Grete wel Persida, most dereworthe womman, that hath trauelid myche in the Lord.
$^{13}$ Grete wel Rufus, chosun in the Lord, and his modir, and myn.
$^{14}$ Grete wel Ansicrete, Flegoncia, Hermen, Patroban, Herman, and britheren that ben with hem.
$^{15}$ Grete wel Filologus, and Julian, and Nereum, and his sistir, and Olympiades, and alle the seyntis that ben with hem.
$^{16}$ Grete ye wel togidere in hooli coss. Alle the chirches of Crist greten you wel.
$^{17}$ But, britheren, Y preye you, that ye aspie hem that maken discenciouns and hirtyngis, bisidis the doctryne that ye han lerned, and bowe ye awei fro hem.
$^{18}$ For suche men seruen not to the Lord Crist, but to her wombe, and bi swete wordis and blessyngis disseyuen the hertis of innocent men.
$^{19}$ But youre obedience is pupplischid in to euery place, therfor Y haue ioye in you. But Y wole that ye be wise in good thing, and symple in yuel.
$^{20}$ And God of pees tredde Sathanas vndur youre feet swiftli. The grace of oure Lord Jhesu Crist be with you.
$^{21}$ Tymothe, myn helpere, gretith you wel, and also Lucius, and Jason, and Sosipater, my cosyns.
$^{22}$ Y Tercius grete you wel, that wroot this epistle, in the Lord.
$^{23}$ Gayus, myn oost, gretith you wel, and al the chirche. Erastus, tresorere of the city, gretith you wel, and Quartus brother.
$^{24}$ The grace of oure Lord Jhesu Crist be with you alle.
$^{25}$ Amen. And onour and glorie be to hym, that is myyti to conferme you bi my gospel, and prechyng of Jhesu Crist, bi the reuelacioun of mysterie holdun stylle in tymes euerlastinge;
$^{26}$ which mysterie is now maad opyn bi scripturis of prophetis, bi the comaundement of God with outen bigynnyng and endyng, to the obedience of feith in alle hethene men, the mysterie
$^{27}$ knowun bi Jhesu Crist to God aloone wiss, to whom be onour and glorie in to worldis of worldis. Amen.
Old Testament
* Genesis
* Exodus
* Leviticus
* Numbers
* Deuteronomy
* Joshua
* Judges
* Ruth
* 1 Kings
* 2 Kings
* 3 Kings
* 4 Kings
* 1 Paralipomenon
* 2 Paralipomenon
* 1 Esdras
* 2 Esdras
* 3 Esdras
* Tobit
* Judith
* Esther
* Job
* Psalms
* Proverbs
* Ecclesiastes
* Songes of Songes
* Wisdom
* Syrach
* Isaiah
* Jeremiah
* Lamentations
* Preier of Jeremye
* Baruk
* Ezechiel
* Daniel
* Osee
* Joel
* Amos
* Abdias
* Jonas
* Mychee
* Naum
* Abacuk
* Sofonye
* Aggey
* Sacarie
* Malachie
* 1 Machabeis
* 2 Machabeis
New Testament
* Matheu
* Mark
* Luke
* John
* Dedis of Apostlis
* Romaynes
* 1 Corinthis
* 2 Corinthis
* Galathies
* Effesies
* Filipensis
* Colosencis
* 1 Thessalonycensis
* 2 Thessalonycensis
* 1 Tymothe
* 2 Tymothe
* Tite
* Filemon
* Ebrews
* James
* 1 Petre
* 2 Petre
* 1 Joon
* 2 Joon
* 3 Joon
* Judas
* Apocalips
* Laodicensis