The Bible (Old and New Testaments)

seynge what maye be knowen of God that same is manifest amonge them. For God dyd shewe it vnto them.

So that his invisible thinges: that is to saye his eternall power and godhed are vnderstonde and sene by the workes from the creacion of the worlde. So that they are without excuse

in as moche as when they knewe god they glorified him not as God nether were thakfull but wexed full of vanities in their imaginacions and their folisshe hertes were blynded.

When they counted them selves wyse they became foles

and turned the glory of the immortall god vnto the similitude of the ymage of mortall man and of byrdes and foure foted beastes and of serpentes.

Wherfore god lykewyse gave the vp vnto their hertes lustes vnto vnclennes to defyle their awne boddyes bitwene them selves:

which tourned his truthe vnto a lye and worshipped and served the creatures more then the maker which is blessed for ever. Amen.

For this cause god gave them vp vnto shamfull lustes. For even their wemen did chaunge the naturall vse vnto the vnnaturall.

And lyke wyse also the men lefte the naturall vse of the woman and bret 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 as it semed not good vnto them to be aknowen of God even so God delivered them vp vnto a leawde mynd that they shuld do tho thinges which were not comly

beinge full of all vnrighteous doinge of fornicacio wickednes coveteousnes maliciousnes full of envie morther debate disseyte evill condicioned whisperers

backbyters haters of God doers of wronge proude bosters bringers vp of evyll thinges disobedient to father and mother

with out vnderstondinge covenaunte breakers vnlovinge trucebreakers and merciles.

Which men though they knew the rightewesnes of God how that they which soche thinges commyt are worthy of deeth yet not only do the same but also have pleasure in them that do them.

Therfore arte thou inexcusable o man whosoever thou be that iudgest. For in thee same wherin thou iudgest another thou condemnest thy selfe. For thou that iudgest doest even the same selfe thinges.

But we are sure that the iudgement of God is accordinge to trueth agaynst them which commit soche thinges.

Thinkest thou this O thou man that iudgest them which do soche thinges and yet doest even the very same that thou shalt escape the iudgement of God?

Ether despisest thou the riches of his goodnes paciece and longe sufferaunce? and remembrest not how that the kyndnes of God ledith the to repentaunce?

But thou after thyne harde herte that cannot repet heapest ye togedder the treasure of wrath agaynste the daye of vengeauce when shalbe opened the rightewes iudgement of god

which will rewarde every man accordinge to his dedes:

that is to saye prayse honoure and immortalite to them which cotinue in good doynge and seke eternall lyfe.

But vnto them that are rebellious and disobey the trueth yet folowe iniquytie shall come indignacion and wrath

tribulacion and anguysshe vpon the soule of every man that doth evyll: of the Iewe fyrst and also of the gentyll.

To every man that doth good shall come prayse honoure and peace to the Iewe fyrst and also to the gentyll.

For ther is no parcialyte with god.

But whosoever hath synned with out lawe shall perisshe with out lawe. And as many as haue synned vnder the lawe shalbe iudged by the lawe.

For before god they are not ryghteous which heare the lawe: but the doers of the lawe shalbe iustified.

For if the gentyls which have no lawe do of nature the thynges contayned in the lawe: then they havynge no lawe are a lawe vnto them selves

which shewe the dede of the lawe wrytten in their hertes: whyll their conscience beareth witnes vnto them and also their thoughtes accusynge one another or excusynge

at the daye when god shall iudge the secretes of men by Iesus Christ accordinge to my Gospell.

Beholde thou arte called a Iewe and trustest in the lawe and reioysist in God

and knowest his will and hast experience of good and bad in that thou arte informed by the lawe:

and belevest that thou thy silfe arte a gyde vnto the blynde a lyght to them which are in darcknes

an informer of them which lacke discrecion a teacher of vnlearned which hast the ensample of that which ought to be knowen and of the truth in the lawe.

But thou which teachest another teachest not thy selfe. Thou preachest a man shuld not steale: and yet thou stealest.

Thou sayst a man shuld not commit advoutry: and thou breakest wedlocke. Thou abhorrest ymages and robbest God of his honoure.

Thou reioysest in the lawe and thorow breakinge the lawe dishonourest God.

For the name of god is evyll spoken of amonge the Gentyls thorowe you as it is written.

Circumcision verely avayleth if thou kepe the lawe. But if thou breake the lawe thy circumcision is made vncircumcision.

Therfore if the vncircumcised kepe the ryght thinges contayned in the lawe: shall not his vncircumcision be counted for circumcision?

And shall not vncircumcision which is by nature (yf it kepe the lawe) iudge the which beynge vnder the letter and circumcision dost transgresse the lawe?

For he is not a Iewe which is a Iewe out warde. Nether is that thynge circumcision which is outwarde in the flesshe.

But he is a Iewe which is hid wythin and the circucisio of the herte is the true circumcision which is in the sprete and not in the letter whose prayse is not of men but of god.

What preferment then hath the Iewe? other what a vauntageth circumcision?

Surely very moche. Fyrst vnto them was committed the worde of God

What then though some of them did not beleve? shall their vnbeleve make the promes of god with out effecte?

God forbid. Let god be true and all men lyars as it is written: That thou myghtest be iustifyed in thy sayinge and shuldest overcome when thou arte iudged.

Yf oure vnrightewesnes make the rightewesnes of God more excellent: what shall we saye? Is God vnrighteous which taketh vengeauce? I speake after the maner of men.

God forbid. For how then shall God iudge the worlde?

Yf the veritie of God appere moare excellent thorow my lye vnto his prayse why am I hence forth iudged as a synner?

and saye not rather (as men evyll speake of vs and as some affirme that we saye) let vs do evyll that good maye come therof. Whose damnacion is iuste.

What saye we then? Are we better then they? No in no wyse. For we have all ready proved how that both Iewes and Gentils are all vnder synne

as it is writte: There is none righteous no not one:

There is none that vnderstondith there is none that seketh after God

they are all gone out of the waye they are all made vnprofytable ther is none that doeth good no not one.

Their throte is an open sepulchre with their tounges they have disceaved: the poyson of Aspes is vnder their lippes.

Whose mouthes are full of coursynge and bitternes.

Their fete are swyfte to sheed bloud.

Destruccion and wretchednes are in their wayes.

And the waye of peace they have not knowen.

There is no feare of God before their eyes.

Ye and we knowe that whatsoever 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 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.

Now verely is the rightewesnes that cometh of God declared without the fulfillinge of the lawe havinge witnes yet of the lawe and of the Prophetes.

The rightewesnes no dout which is good before God cometh by the fayth of Iesus Christ vnto all and vpon all that beleve. Ther is no difference:

for all have synned and lacke the prayse that is of valoure before God:

but are iustified frely by his grace through the redempcion that is in Christ Iesu

whom God hath made a seate of mercy thorow faith in his bloud to shewe the rightewesnes which before him is of valoure in that he forgeveth the synnes that are passed which God dyd suffre

to shewe at this tyme the rightewesnes that is alowed of him that he myght be counted iuste and a iustifiar of him which belevith on Iesus.

Where is then thy reioysinge? It is excluded. By what lawe? by the lawe of workes? Naye: but by the lawe of fayth.

For we suppose that a man is iustified by fayth without the dedes of the lawe.

Is he the God of the Iewes only? Is he not also the God of the Gentyls? Yes even of the Gentyles also.

For it is God only which iustifieth circumcision which is of fayth and vncircumcision thorow fayth.

Do we then destroye the lawe thorow fayth? God forbid. But we rather mayntayne the lawe.

What shall we saye then that Abraham oure father as pertayninge to the flesshe dyd finde?

If Abraham were iustified by dedes the hath he wherin to reioyce: but not with god.

For what sayth the scripture? Abraham beleved god and it was counted vnto him for rightewesnes.

To him that worketh is the rewarde not reckened of favour: but of duty.

To him that worketh not but beleveth on him that iustifieth the vngodly is his fayth counted for rightewesnes.

Even as David describeth the blessedfulnes of the man vnto whom god ascribeth rightewesnes without dedes.

Blessed are they whose vnrightewesnes are forgeven and whose synnes are covered.

Blessed is that man to whom the Lorde imputeth not synne.

Came this blessednes then vpon the circumcised or vpon the vncircumcised? We saye verely how that fayth was rekened to Abraham for rightewesnes.

How was it rekened? in the tyme of circumcision? or in the tyme before he was circumcised? Not in tyme of circucision: but when he was yet vncircumcised.

And he receaved the signe of circumcision as a seale of that rightewesnes which is by fayth which fayth he had yet beynge vncircumcised: 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 that he myght be the father of the circumcised not because they are circumcised only: but because they walke also in the steppes of that fayth that was in oure father Abraham before the tyme of circumcision.

For the promes that he shuld be the heyre of the worlde was not geven to Abraham or to his seed thorow the lawe: but thorow the rightewesnes which cometh of fayth.

For yf they which are of the lawe be heyres then is fayth but vayne and the promes of none effecte.

Because the lawe causeth wrathe. For where no lawe is there is no trasgression.

Therfore by fayth is the inheritaunce 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.

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.

Which Abraham contrary to hope beleved in hope that he shuld be the father of many nacions accordynge to that which was spoken: So shall thy seed be.

And he faynted not in the fayth nor yet consydered hys awne body which was now deed even when he was almost an hondred yeare olde: nether yet that Sara was past chyldeberinge.

He stackered not at the promes of God thorow vnbelefe: but was made stronge in the fayth and gave honour to God

full certifyed that what he had promised that he was able to make good.

And therfore was it reckened to him for rightewesnes.

It is not written for him only that it was reckened to him for rightewesnes:

but also for vs to whom it shalbe counted for rightewesnes so we beleve on him that raysed vp Iesus oure Lorde from deeth.

Which was delivered for oure synnes and rose agayne forto iustifie vs.

Because therfore that we are iustified by fayth we are at peace with god thorow oure Lorde Iesue Christ: