which God did suffer to show at this time: the righteousness that is allowed of him, that he might be counted just, and a justifier of him which believeth on Jesus.

For it is God only which justifieth circumcision, which is of faith: and uncircumcision through faith.

And he received the sign of circumcision, as a seal of the righteousness which is by faith: which faith he had, yet being uncircumcised, that he should be the father of all them that believe: though they be not circumcised, that righteousness might be imputed to them also;

For the promise that he should be heir of the world was not given to Abraham, or to his seed, through the law: but through the righteousness which cometh of faith.

For if they which are of the law be heirs, then is faith but vain, and the promise of none effect.

Therefore by faith is the inheritance given, that it might come of favour: and that the promise might be sure to all the seed. Not to them only which are of the law: but also to them which are of the faith of Abraham, which is the father of us all.

As it is written, "I have made thee a father to many nations," even before God whom thou hast believed, which quickeneth the dead and called those things which be not, as though they were.

Which Abraham, contrary to hope, believed in hope: that he should be the father of many nations, according to that which was spoken, "So shall thy seed be."

And he fainted not in the faith, nor yet considered his own body, which was now dead, even when he was almost a hundred years old: neither yet that Sara was past childbearing.

Which was delivered for our sins, and rose again for to justify us.

and hope maketh not ashamed: for the love of God is shed abroad in our hearts, by the holy ghost, which is given unto us.

For when we were yet weak according to the time: Christ died for us which were ungodly.

Nevertheless, death reigned from Adam to Moses, even over them also that sinned not, with like transgression as did Adam: which is the similitude of him that is to come.

But the gift is not like as the sin. For if, through the sin of one, many be dead: much more plenteous, upon many, was the grace of God and gift by grace: which grace was given by one man, Jesus Christ.

For if by the sin of one, death reigned by the means of one, much more shall they which receive abundance of grace and of the gift of righteousness reign in life by the means of one; that is to say, Jesus Christ.

Remember ye not, that all we which are baptised in the name of Christ Jesus, are baptised to die with him?

For the woman which is in subjection to a man, is bound by the law to the man, as long as he liveth. If the man be dead, she is loosed from the law of the man.

For when we were in the flesh, the lusts of sin which were stirred up by the law, reigned in our members, to bring forth fruit unto death.

And the very same commandment which was ordained unto life, was found to be unto me an occasion of death.

Was that, then, which is good made death unto me? God forbid. Nay, sin was death unto me, that it might appear: how that sin by the means of that which is good, had wrought death in me: that sin which is under the commandment, might be out of measure sinful.

If I do now that which I would not, I grant to the law that it is good.

For I know that in me, that is to say, in my flesh, dwelleth no good thing. To will is present with me: but I find no means to perform that which is good.

For I do not that good thing which I would: but that evil do I, which I would not.

But I see another law in my members rebelling against the law of my mind, and subduing me unto the law of sin, which is in my members.

There is, then, no damnation to them which are in Christ Jesus: which walk not after the flesh but after the spirit:

that the righteousness required of the law might be fulfilled in us, which walk not after the flesh, but after the spirit.

For I suppose that the afflictions of this life are not worthy of the glory which shall be showed upon us.

because the creatures are subdued to vanity against their will: but for his will which subdueth them in hope.

Not they only, but even we also: which have the first fruits of the spirit mourn in ourselves and wait for the adoption and look for the deliverance of our bodies.

For we are saved by hope. But hope that is seen is no hope. For how can a man hope for that which he seeth?

Likewise, the spirit also helpeth our infirmities. For we know not, what to desire as we ought: but the spirit maketh intercession mightily for us with groanings which cannot be expressed with tongue.

For we know well that all things work for the best unto them that love God, which also are called of purpose.

For those which he knew before, he also ordained before, that they should be like fashioned unto the shape of his son, that he might be the first begotten son among many brethren.

Moreover, which he appointed before, them he also called; and which he called, them also he justified; which he justified, them he also glorified.

Which spared not his own son, but gave him for us all: How shall he not with him give us all things also?

who then shall condemn? It is Christ which is dead; Yea rather which is risen again, which is also on the righthand of God and maketh intercession for us.

Which are the Israelites, to whom pertaineth the adoption, and the glory, and the covenants and the law that was given and the service of God, and the promises,

whose also are the fathers, and they of whom; as concerning the flesh; Christ came: which is God over all things, blessed forever. Amen.

I speak not these things as though the words of God had taken none effect. For they are not all Israelites which came of Israel;

that is to say; They which are the children of the flesh, are not the children of God. But the children of promise are counted the seed.

yer the children were born, when they had neither done good neither bad - that the purpose of God, which is by election, might stand - it was said unto her, not by the reason of works, but by grace of the caller,

But O man what art thou, which disputest with God? Shall the work say to the workman, "Why hast thou made me on this fashion?"

that he might declare the riches of his glory on the vessels of mercy, which he had prepared unto glory:

that is to say, us which he called, not of the Jews only, but also of the gentiles.

As he saith in Hosea, "I will call them my people which were not my people: and her beloved which was not beloved."

What shall we say then? We say that the gentiles which followed not righteousness, have overtaken righteousness: I mean, the righteousness which cometh of faith.

But Israel, which followed the law of righteousness, could not attain unto the law of righteousness.

As it is written, "Behold I put in Zion a stumbling stone, and a rock which shall make men fall. And none that believe on him, shall be ashamed."

For they are ignorant of the righteousness which is allowed before God, and go about to establish their own righteousness: and therefore, are not obedient unto the righteousness which is of value before God.

Moses describeth the righteousness which cometh of the law, how that the man which doth the things of the law shall live therein.

But the righteousness which cometh of faith, speaketh on this wise, "Say not in thine heart, 'who shall ascend into heaven?'" That is nothing else than to fetch Christ down.

But what saith the scripture? "The word is nigh thee, even in thy mouth and in thine heart." This word is the word of faith which we preach.

There is no difference between the Jew and the gentile. For one is Lord of all: which is rich unto all that call on him.

And how shall they preach, except they be sent? As it is written, "How beautiful are the feet of them which bring glad tidings of peace, and bring glad tidings of good things."

God hath not cast away his people which he knew before. Either know ye not what the scripture saith by the mouth of Elijah, how he maketh intercession to God against Israel, saying,

But what saith the answer of God to him again? "I have reserved unto me seven thousand men which have not bowed their knees to Baal."

that I might provoke them which are my flesh: and might save some of them.

Behold the kindness and rigorousness of God: on them which fell, rigorousness: but towards thee, kindness; if thou continue in his kindness. Or else thou shalt be hewn off,

even so, now, have they not believed the mercy which is happened unto you; that they also may obtain mercy.

I beseech you therefore, brethren, by the mercifulness of God, that ye make your bodies a living sacrifice: holy and acceptable unto God, which is your reasonable serving of God.

Let love be without dissimulation. Hate that which is evil, and cleave unto that which is good.

Let not that business which ye have in hand be tedious to you. Be fervent in the spirit. Apply yourselves to the time.

Bless them which persecute you: bless, but curse not.

One believeth that he may eat all things. Another, which is weak, eateth herbs.

Let not him that eateth, despise him that eateth not. And let not him which eateth not judge him that eateth. For God hath received him.

Let us follow those things which make for peace: and things wherewith one may edify another.

Destroy not the work of God for a little meat's sake. All things are pure: but it is evil for that man, which eateth with hurt of his conscience.

Hast thou faith? Have it with thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.

We which are strong ought to bear the frailness of them which are weak, and not to stand in our own conceits.

For Christ pleased not himself: but as it is written, "The rebukes of them which rebuked thee, fell on me."

I have, therefore, whereof I may rejoice in Christ Jesus, in those things which pertain to God.

For I dare not speak of any of those things which Christ hath not wrought by me, to make the gentiles obedient, with word and deed,

For it hath pleased them of Macedonia and Achaia, to make a certain distribution upon the poor saints which are at Jerusalem.

that I may be delivered from them which believe not in Jewry; and that this my service, which I have to Jerusalem, may be accepted of the saints,

I commend unto you Phoebe our sister, which is a minister of the congregation of Cenchreae,

which have for my life laid down their own necks. Unto which not I only give thanks: but also the congregations of the gentiles.

Likewise, greet all the congregation that is in their house. Salute my well beloved Epaenetes, which is the firstfruit among them of Achaia.

Greet Mary, which bestowed much labour on us.

Salute Andronicus, and Junia, my cousins, which were prisoners with me also, which are well taken among the apostles, and were in Christ before me.

Salute Apellas approved in Christ. Salute them which are of Aristobolus' household.

Salute Herodion my kinsman. Greet them of the household of Narcissus which are in the Lord.

Salute Tryphaena and Tryphosa, which women did labour in the Lord. Salute the beloved Persis, which laboured much in the Lord.

Greet Asyncritus, Phlegon, Hermas, Patrobas, Mercurius, and the brethren which are with them.

Salute Philologus and Julia, Nereus and his sister, and Olympas, and all the saints which are with them.

I beseech you, brethren: mark them which cause division, and give occasions of evil contrary to the doctrine which ye have learned; and avoid them.

for your obedience extendeth to all men. I am glad no doubt of you. But yet I would have you wise unto that which is good. And to be innocent as concerning evil.

I Tercius salute you, which wrote this epistle in the Lord.

To him that is of power to establish you according to my gospel and preaching of Jesus Christ, in uttering of the mystery which was kept secret since the world began,

To the same God, which alone is wise, be praise through Jesus Christ for ever Amen. {To the Romans. Sent from Corinth by Phoebe, she that was the minister unto the congregation at Cenchreae}

Unto the congregation of God which is at Corinth. To them that are sanctified in Jesus Christ, saints by calling, with all that call on the name of our Lord Jesus Christ in every place, both of theirs and of ours.

I thank my God always on your behalf for the grace of God which is given you by Jesus Christ,

which shall strengthen you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.

For the preaching of the cross is, to them that perish, foolishness: but unto us which are saved, it is the power of God.

But unto them which are called, both of Jews and Greeks, we preach Christ the power of God, and the wisdom of God.

But God hath chosen the foolish things of the world, to confound the wise. And God hath chosen the weak things of the world, to confound things which are mighty.

And vile things of the world, and things which are despised, hath God chosen, yea, and things of no reputation, for to bring to nought things of reputation,

And unto him pertain ye, in Christ Jesus, which of God is made unto us wisdom, and also righteousness, and sanctifying, and redemption.

That according, as it is written, "He which rejoiceth, should rejoice in the Lord."

That we speak of is wisdom among them that are perfect - not the wisdom of this world, neither of the rulers of this world, which goeth to nought -

but we speak the wisdom of God, which is in secret and lieth hid, which God ordained before the world unto our glory: