for all having sinned, all have forfeited eternal glory:

I beseech you therefore, brethren, by the mercies of God to you, that you present your bodies a living victim, holy, acceptable unto God, as the service of a rational being.

We know too, that all things co-operate for the good of those who love God, who, pursuant to his purpose, has now called them:

and be not conformed to the present age: but be ye transformed by the renewing of your mind, that you may perceive what God requires of you is good, and acceptable, and perfect.

for the wages of sin is death: but the gift of God is eternal life through Jesus Christ our Lord.

for if you openly confess, that Jesus is the Lord, and sincerely believe, that God has raised him from the dead, you shall be saved.

but herein hath God displayed his love towards us, in that Christ died for us, even while we were yet sinners.

Wherefore, as by one man sin entered into the world, so death by this sin; and thereby death passed upon all men, who all by his means became mortal.

Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ,

Sentence of death therefore shall not pass upon those christians who do not lead a vicious life.

for I am not ashamed of the gospel, since it is divinely effectual to salvation, to everyone that believes, to the Jew first, and then to the Gentile.

"whoever shall call upon the name of the Lord, shall be saved."

there the divine wrath is revealed from heaven against all impiety, and injustice of men, who wickedly suppress the truth.

Be every one of you subject to the ruling powers. for every ruler holds of God: the rulers in being are constituted by God.

but all do not obey the gospel. for Esaias saith, "Lord, who hath believed our report?"

as it is written, " there is none righteous, no not one:

for ever since the creation of the world, his eternal power and divinity, things in themselves invisible, are clearly seen, being perceived by the things that are made; so that they are without excuse:

don't you know that when we were all baptized in the name of Jesus Christ, we were plunged into a state figurative of his death.

Do we then conclude thus, let us continue in sin, that the divine favour may be more fully display'd?

you are not in such a state, but in a spiritual one, provided the divine spirit dwell in you. now if any man have not the spirit of Christ, he is none of his.

for whom he before approv'd, he predispos'd to follow the example of his son, who was to conduct them all as their elder brother;

The spirit likewise softens our afflictions: for being at a loss to apply for the most proper relief; the spirit it self affects us with those pious ejaculations, which we can't well express.

for I am fully persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,

as many as are actuated by the spirit of God, they are the sons of God.

What shall we conclude then from this? if God be for us, who can be against us?

therefore we are buried with him by being plunged into a sort of death: that as Christ was raised up from the dead into a state of glory with the father, even so we also should proceed to a new state of life.

for I consider, that the sufferings of this present life are infinitely over-ballanc'd by that glory which shall hereafter be discovered to us.

amen. for this cause God gave them up to infamous passions: for even the sex perverted the instinct of nature:

among whom Jesus Christ has also called you:

now whatever was heretofore writ, was writ for our instruction; that we through patience and the comfortable promises of the scriptures might have hope.

but the divine justification certified by the law and the prophets, is now clearly proposed independently of the law:

for at the appointed time Christ died for us, when we were in a helpless, sinful state.

Now it is by virtue of my apostolical commission, that I charge every man among you, not to entertain too high an opinion of himself; but modestly consider, that 'tis God who has dealt to every man his proportion of spiritual gifts.

with relation to his son Jesus Christ our Lord, who was of the lineage of David as to his body,

the same spirit testifies to our spirit, that we are the children of God.

being justified by his unmerited favour through the redemption that is by Jesus Christ:

Paul, a servant of Jesus Christ, called to be an apostle, chosen to declare the gospel dispensation,

Let love be without dissimulation. abhor that which is evil, adhere to that which is good.

do you think then, O man, who do what you condemn in others, that you shall escape the judgment of God?

for before they were born, and had done neither good or evil, that the distinction which God had purposed to make might appear to be, not in consideration of their actions, but of his own free call,

and not only so, but we triumph in tribulation also, knowing that tribulation worketh patience; and patience, probation;

But how, say you, shall they call on him on whom they have not believed? and how shall they believe in him of whom they have not heard?

if it be God's will, that I might now at length have the happiness of coming to you.

There it is that divine justification is revealed to be wholly by faith: as it is written, " the just shall live by faith."

for the spirit you have received is not servile to keep you still in fear; but it is the spirit of adoption, whereby we cry Abba, that is, father.

or indeed that we may have mutual consolation from the faith which is in common to you and to me.

what shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or penury, or peril, or sword?

for God is my witness, to whom I am entirely devoted, in preaching the gospel of his son, that I constantly make mention of you, in my prayers, requesting,

Now I beseech you, brethren, mark those who cause divisions and revolts against the doctrine which you have learned; and avoid them.

Owe no man any thing, but mutual love: for he that

O the depth of the divine goodness, wisdom, and contrivance! how impenetrable are his decrees, and his ways past finding out!

now if their fall be to the advancement of the world, and the few converts among them bring in whole numbers of the Gentiles: how much more so will it be, when the Jewish body recover?

for by the observation of the law no one shall be justified in his sight, since it is the law that takes cognizance of sin.

now hope will not deceive us, because the love of God is diffused thro' our hearts, by the holy spirit which is given to us;

because when they knew God, they did not with gratitude glorify him as God, but their reasoning became extravagance, and their minds, void of judgment, were involv'd in darkness.

now I would not have you ignorant, my brethren, that I often purposed to come to you, tho' I have been hindered hitherto, that I might be useful among you as well as among other Gentiles.

First, I thank my God through Jesus Christ for you all, that your faith is celebrated through the whole world.

whom God had ordained, thro' faith, to be the propitiatory victim by his blood, for the manifestation of his goodness, by patiently passing over their past transgressions: to manifest,

bless them, but curse not. rejoice with those that do rejoice, and weep with those that weep.

wherefore God abandon'd them to the impure passions of their own hearts, so that they themselves dishonour'd their own bodies;

having then different gifts, according to the respective favour bestowed upon us; if it be prophecy, let him prophesy according to the proportion of his gift.

Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the holy spirit.

A weak convert receive as a friend without regard to any difference of opinion.

because what should be known of God they are acquainted with; for God hath manifested it unto them.

I would not, brethren, have you ignorant of this secret, (for fear you should presume too much on your selves) that blindness has fallen upon a part of Israel, until the time when the Gentiles shall be fully come in.

In reality there is no difference between the Jew and the Gentile: they have all the same Lord, who is bountiful to all that call upon him.

because a sensual disposition of mind is averse to God: for it is not subject to the divine law, nor indeed can it be.

yet after all we are more than conquerors, through him that loved us.

much more then being now justified by his blood, shall we thro' him be delivered from the wrath to come.

for as there are many members in one and the same body, but all the members have not the same office:

and if children, then heirs; heirs of God, and joint-heirs with Christ; although we now suffer with him, that we may also be glorified with him.

Therefore thou art inexcusable, O man, whosoever thou art, that condemnest another, for by condemning them, you condemn yourself; since you that condemn them, do the same things.

considering this, that our vicious passions were crucified with him, that the body of sin being destroyed, we might not any longer be vassals to sin.

or do you despise the riches of his kindness, and forbearance, and long-suffering; not considering that the kindness of God invites you to repentance?

for if the spirit of him that raised up Jesus from the dead, dwell in you; he that raised up Christ from the dead, shall likewise restore your mortal bodies to life, by his spirit that dwelleth in you.

dear brethren, avenge not yourselves, but leave that to the resentment of another: for it is written, "vengeance is mine; I will repay, saith the Lord."

for we know that the law is spiritual: but I am carnal, sold a slave to sin.

Now we know that whatever the law says, it says to those who are under the law: that every one may be silenc'd, and all the world plead guilty before God.

"how then are we better than they?" why, not at all: for we have already convicted both Jews and Gentiles, of being all under the guilt of sin.

what does it say "more? the word is nigh thee, let it be in thy mouth and in thy heart:" that is the word of faith which we preach.

in brotherly kindness be passionately affected to one another; in honour prefer one another:

mankind impatiently desire that the divine being would display himself to his creatures,

that divine justification, which by faith in Jesus Christ is extended to all, that believe; for there is no distinction:

who shall condemn them? shall Christ that died, yea rather, that is risen again, who is even at the right hand of God, and makes intercession for us?

I recommend to you Phebe our sister, who is a deaconess of the church at Kenchrea; receive her for Christ's sake,

God having sent his own son invested with a body like that of sinful men, as a sacrifice for sin, thereby destroyed its power; which the law could not effect, human nature being in such a corrupted state.

he that spared not his own son, but delivered him up for us all, will he not with him likewise freely give us all things?

for they that are sensually affected, abandon themselves to sensuality, but the spiritual pursue their spiritual entertainments.

I call Christ, and the holy spirit to witness with my conscience, that I speak the truth without guile, when I say,

for we conclude, that a man is justified by faith, without observing the legal rites.

so, that as far as it depends upon me, I am ready to preach the gospel to you also, who are at Rome.

for with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.

but as to his holy spirit miraculously declared to be the son of God, by his resurrection from the dead:

who was delivered for our offences, and was raised again for our justification.

why then dost thou judge thy brother? or why dost thou think contemptibly of thy brother? since we shall all of us be brought before the judgment-seat of Christ.

for if, when we were enemies, we were reconciled to God by the death of his son: much more being reconciled, shall we be saved by his life.

now sensual inclinations lead to death; but spiritual affections to a life of tranquillity.

not at all: for then how could God judge the world?

Do we then conclude, that the law is the cause of sin? by no means; but I should not have had such a notion of sin, had it not been for the law: for I should not have known concupiscence was a sin, unless the law had said, "thou shalt not covet."

for the gospel dispensation does not consist in meats and drinks, but in piety and peace, and spiritual joy.

by no means. know ye not, that to whom ye subject your selves vassals at command, his vassals you are whom you thus obey; the vassals either of sin to destruction, or of obedience to justification?

for then sin shall have no dominion over you: because you are not under the legal, but under the gospel dispensation.

they changed the true God for an idol, and adored and served the creature more than the creator, who is blessed for ever.

Now to him that is able to establish you according to my gospel, and the preaching of Jesus Christ, conformable to the revelation of the mystery, which was kept secret from antient times, but now is laid open,

for the christian dispensation of a spiritual life has set me free from the legal state of sin and death.

Brethren, my hearty desire and prayer to God for Israel is, that they may be saved.

whereas he that trusts in God to be made righteous, tho' he has not done such actions, shall find his faith accounted as righteousness.

You will say then, hath God discarded his people? by no means. for I my self am an Israelite, of the posterity of Abraham, of the tribe of Benjamin.

How then can we assert, "that Abraham our father obtained this from circumcision?"

for if you lead a sensual life, you will be miserable: but if through the spirit you mortify the affections of corrupted nature, you will be happy.

As they did not seek the favour of God, by worshipping him, God gave them over to a depraved sense, to act unworthy of human nature;

and not only they, but even those who have the first fruits of the spirit, even we our selves do inwardly groan for the fruit of our adoption, by the deliverance of our body from corruption.

the faithfulness of God of no effect? by no means; yea, let God be acknowledged to be true, tho' men should be all deceivers; as it is written, " that you might be justified in your sayings, and might overcome when you are judged."

for of him, and through him, and in him are all things: to whom be glory for ever. Amen.

be joyful in hope; be patient under affliction; persevere in prayer;

in like manner consider your selves as dead to sin; but alive to God, through Jesus Christ our Lord.

I add, we that are better inform'd ought to bear the infirmities of the weak, and not study our own pleasure.

Know ye not, brethren, (for I speak to Jews acquainted with the law) that the law hath authority over a man, till it be abrogated?

for we know that the whole creation groans, and labours with general pain even to this day.

do all you can to live peaceably, if it be possible, with all mankind.

and then all Israel shall be saved: as it is written, "there shall come out of Sion the deliverer, and shall turn away Jacob from his impiety.

so we who are many, make all but one body in Christ, and every member subservient to one another.

Render no man evil for evil. mind such things as are approved not only by God, but by men.

Therefore as by one offence all men fell under condemnation: even so by one act of righteousness, all men are restored to life.

one man thinks one day fitter for religious worship than another: another thinks every day alike. let every man follow the persuasion of his own mind.

Consider likewise the present season, that now it is high time to rouse out of sleep: for now is our salvation nearer than when we first believed.

be not overcome by evil, but overcome evil by good.

so that this is a matter not dependent on him that wills or runs, but on God, who shews mercy.

for tho' death reigned thro' the single offence of one, they who receive the most valuable favour, even the gift of righteousness, shall much more easily reign by the life of one, even Jesus Christ.

for I experience, that in the carnal part of me dwells no good: for it is familiar to me, to will, but not to execute that which is good.

for it is not the Jew in outward appearance, neither is it the external mark of circumcision:

what I do I allow not: for what my mind leads me to, that do I not; but what I have an aversion to, that I do.

when the Gentiles who have not the law, do by nature what the law prescribes, tho' these have not the law, they are a law to themselves:

salute one anther with an holy kiss. all the churches of Christ here, salute you.

You are, therefore, brethren oblig'd to oppose your sensual passions;

bless them who persecute you:

Let not sin therefore reign in your mortal body, by making you slaves to the lusts thereof.

by whose favour I have received the office of an apostle to bring the Gentiles every where to the obedience of faith preached in his name:

to all the beloved of God, the saints by this vocation, who are in Rome, grace to you, and peace from God our father, and from the Lord Jesus Christ.

who are the offspring of the patriarchs, and of whom as to the flesh Christ came, who is over all, God blessed for ever. Amen.

pretending to be wise, they became fools:

for as by one man's disobedience many receiv'd the punishment of sinners, so by the obedience of one shall many receive the reward of the righteous.

O wretched man that I am, what shall deliver me from this body of death?

for the end of the law was to bring men to Christ, that every one who believeth, might be justified.

but imitate the Lord Jesus Christ, and by no means indulge any sensual desires.

However, the divine promise cannot but have its effect. for they are not the whole of Israel, who are descended from Israel:

I have therefore matter of glorying thro' Jesus Christ, with respect to divine service.

for he that makes a difference, is self-condemn'd, if he eats against his own persuasion: for every action of that kind is sin .

What advantage then hath the Jew? or what benefit is there from circumcision?

the law was introduc'd, that the greatness of the fall might fully appear; but the more sin display'd its enormity, the divine favour was so much the more transcendent.

for what saith the scripture? "Abraham believed God, and it was counted to him for righteousness."

for, if by rejecting them, the world may be reconciled; what shall their restoration be, but a general resurrection?

let us not judge one another any more: but rather come to this determination, not to put a stumbling-block, or any thing in a brother's way, that may make him fall.

which God had promised by his prophets in the holy scriptures,

Besides, the promise that he should possess the world, was not made to Abraham, or to his posterity in consideration of the law, but with regard to the righteousness by faith.

May the God of patience and consolation, make you equally concern'd for one another, according to the example of Christ Jesus,

if I could by any means excite the emulation of my dear countrymen, in order to save some.

"but, say you, if the veracity of God hath appeared more illustrious thro' my unfaithfulness, why then am I condemned as a sinner?

and if Christ be in you, tho' the body is mortal in consequence of sin; the spirit gives life by justification.

but whom he predispos'd, he calls: and whom he has call'd, he justifies: and whom he has justified, he glorifies.

wherefore be kindly affected to one another, as Christ was to you, that you might glorify God.

for as to his death, he died upon the account of sin once for all; but as to his being alive, he lives to the glory of God for ever.

for his administration is appointed by God for your good. but if you do wrong, you have reason to be afraid; for he bears not the sword in vain: he being the minister of God, to execute punishment upon malefactors.

who will render to every man according to his actions: eternal life to those,

and how shall they hear without a preacher? and how shall they preach except they be sent? as it is written, "how beautiful are the feet of those who preach the gospel of peace, and bring glad tidings of good things!"

loves others hath fulfilled the law. for this, "thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness, thou shalt not covet;" and whatever social precept there be, it is reduced to this single head,

however by your impenitence, and the insensibility of your heart, you treasure up for yourself wrath against the day of wrath, and of the revelation of the righteous judgment of God,

distribute to the necessity of the saints; cultivate hospitality.

As to myself, I am persuaded, my brethren, that you abound in goodness, and in variety of knowledge, and are able to instruct one another.

Let us therefore pursue those things which tend to peace, and mutual edification.

let us behave with decency as in open view; not with rioting and drunkenness, not with lewdness and brutality, not with strife and envy.

neither yield your members as instruments to iniquity: but yield yourselves unto God, as being alive after having been dead; and your members as instruments of righteousness.

who were not, by their own choice, expos'd to this uncertain state, but by virtue of him, who subjected them thereto:

the type of him that was to come: but yet the damage of the fall does not exactly correspond to the advantages of the divine favour: for tho' through the fall of one, mankind became mortal, yet this is greatly over-ballanced by the favour and bounty of God, in the benevolence of one man, Jesus Christ, to all mankind.

thou shalt love thy neighbour as thy self." the benevolent never does wrong to his neighbour: therefore benevolence is the fulfilling of the law.

but God be thanked, that you, who were the vassals of sin, have sincerely obeyed in the manner the gospel prescribed.

for the divine gifts and vocation are irrevocable.

have the same respect for one another. let not your behaviour be haughty, but soften'd to the condition of those below you. be not wise in your own conceits.

who shall plead against God's elect? shall God who justifieth them?

Since then every one of us shall give an account of himself to God;

in business be not slothful, but of an active mind, making the best use of every incident.

since then we died with Christ, we are persuaded that we shall also live with him:

and the men unnaturally leaving the sex, were inflamed with mutual passions, which they shamefully indulged, and received in their own persons, the retribution that was justly due to such enormities.

for the scripture saith, "whosoever believeth on him, shall not be ashamed."

fidelity, and natural affection; implacable, and unmerciful:

the reward is not counted as a favour to him that has done good actions, but as a debt:

the God of peace will soon bruise Satan under your feet. the grace of our Lord Jesus Christ be with you. Amen.

Now if the first-fruits be holy, so is the whole product: and if the root be holy, so are the branches.

What then? shall we sin, because we are not under the law, but under the gospel?

this concerns you Gentiles. for as I am the apostle of the Gentiles, I should do honour to my character,

" I have made thee a father of many nations," then existing in the sight of God, whom he believed, who gives life to the dead, and calls forth things that are not, as if they were:

who has given us access by faith to that degree of favour, we are in, by which we triumph in the hopes of divine glory.

for if we resembled him with regard to death, certainly we shall likewise do so with regard to his resurrection:

For as many as have sinned without the law, shall also perish without the law: and as many as have sinned under the law, shall be condemned by the law,

and if it be by favour, it is not upon the account of merit. for then mercy would not be mercy.

do we then make the law useless by our doctrine of faith? by no means; on the contrary, it is we that observe the law.

'Tis true, you bear the name of a Jew, you depend upon the law, and boast of your worship:

it was said to her, "the elder shall serve the younger."

thus, my brethren, the law is become dead with respect to you by the body of Christ; that you might be subject to another, even to him who is raised from the dead, that we should bring forth fruit unto God.

You will say then, "were they suffer'd to stumble meerly for their ruin?" no: but that thro' their fall, salvation might be offer'd to the Gentiles, in order to provoke their emulation.

and the commandment which leads to life was instrumental to my ruin.

for such as these serve not our Lord Jesus Christ, but their own selfishness; and by flourish and flattery, deceive the open-hearted simple.

for sin getting power by the commandment, deceived me, and by it slew me.

happy is the man to whom the Lord will not account sin."

whisperers, backbiters, enemies of God, injurious, proud, vain, inventers of vices, disobedient to parents, void of judgment,

sin indeed was in the world all the time before the law: but then sin is not punished when there is no law.

for he that thus pays his allegiance to Christ, is acceptable to God, and approved of men.

you will say then, "the branches were broken off, that I might be grafted in."

for I will not offer to mention any thing, but what Christ has wrought by me, to make the Gentiles christians, both in profession and practice:

lest God should not spare you, since he did not spare even the natural branches.

don't triumph over the branches: or if you do, remember the root is not dependent upon you, but you upon the root.

well, be it so, for their incredulity they were broken off, and you by faith stand firm: be not then elated, but let this be your fear,

but unto those who are contentious, and do not yield to the truth, but give way to injustice, indignation and wrath,

whose mouth is full of cursing and bitterness.

Is this happiness then for the circumcised only, or for the uncircumcised also? for we say that faith was accounted to Abraham for righteousness.

by virtue of the miracles and prodigies wrought by the power of the divine spirit; so that from Jerusalem, and the neighbouring country, quite to Illyricum,

for this is my covenant with them, that I shall take away their sins."

Though they are violently prejudiced against the gospel upon your account: yet they are objects of favour upon the account of their having been chosen out of respect to your fore-fathers.

but glory, honour, and peace, to every man that acts right, to the Jew first, and also to the Gentile:

tribulation and anguish to every one that doth evil, to the Jew first, and also to the Gentile.

for if you were taken from the wild olive, which was natural to you, to be grafted into a good olive-stock of a different nature, with how much greater reason shall these who are the natural branches, be grafted into their own olive-tree?

how was it then accounted? whilst he was circumcised, or uncircumcised? he was not then circumcised, but uncircumcised:

Timotheus my collegue, Lucius, Jason, and Sosipater, my kinsmen, salute you.

neither is the gift, as was the fall by one sin: for the sentence of condemnation, was for one offence; but the divine favour extends to justification from a multitude of sins.

that as sin prevailed unto death, even so might the divine favour prevail by righteousness unto eternal life, thro' Jesus Christ our Lord.

their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:

as it is written, "they to whom he was not mentioned, shall see: and they that have not heard, shall understand."

if then I do what I in my mind am against, the consent of my mind is, that the law is right.

and the way of peace have they not known.

what benefit had you then in those things whereof you are now ashamed? since they terminated all in death.

destruction and misery are in their ways:

but now there being no further occasion for me in these parts, and having had a great desire these many years to visit you;

their feet are swift to shed blood.

there is no fear of God before their eyes."

nay, even the Jews, if they don't continue still incredulous, shall be grafted in: since divine power can graft them in again.

as he saith himself in Osee, "I will call them my people, which were not my people; and her, beloved, which was not beloved.

now then, it is not wholly I that do it, but the sinful passions that dwell in me.

when I take my journey into Spain, I hope to see you in my way, and be forwarded by you to that place, after having for some time enjoy'd the pleasure of your company.

and probation, hope:

but we know that the judgment of God against those who commit such crimes, is just.

keep the persuasion you have, to your own conscience. blessed is he that approves himself to God, without making any difference about meats:

and the father of the circumcised, that is of those who are not barely circumcised, but who imitate that faith which our father Abraham had, being yet uncircumcised.

you know the divine will, and what is contrary thereto, having been educated in the law:

Gaius, with whom I lodge, who purveys for the church in general, salutes you. Erastus the chamberlain of the city salutes you; and Quartus a brother.

God hath not discarded his people whom he formerly approv'd. don't you know what the scripture says of Elias? how he complain'd to God against Israel,

[the grace of our Lord Jesus Christ be with you all. Amen.]

I Tertius, who wrote this epistle, salute you in the Lord.

when I have dispatch'd this affair, and have secur'd to them this collection, I will come to you in my way to Spain.

as you in times past did not obey God, yet have now obtained mercy upon the occasion of their disobedience:

let their eyes be darkned, so as not to see, and let their back be continually bowed down."

you think you are a guide to the blind, a light to those who are in darkness,

for when ye were the vassals of sin, ye were not in the service of virtue.

you therefore who instruct others don't you instruct yourself?

for those of Macedonia and Achaia, have thought fit to make a contribution for the poor converts at Jerusalem.

you who preach against stealing, do you steal? you who declaim against adultery, do you commit adultery? you who abhor idols, do you commit sacrilege?

do not for such a thing as meat, pull down what God has been raising. all things indeed are pure; but they become evil to him who by eating giveth offence.

an instructer of the ignorant, a teacher to the weak, because you have a clear view of the true meaning of the law.

now if I do that which my mind is against, it is not meerly I that do it, but sin that dwells in me.

if therefore an uncircumcised Gentile keep the moral precepts contained in the law, shall not he be reckon'd, as if he were circumcised?

and shall not a Gentile, tho' he is not actually circumcised, if he fulfil the law, condemn thee, who, tho' literally circumcised, dost yet transgress the law?

for (as it is written) the name of God is blasphemed among the Gentiles by your miscarriages.

in these words, "Lord, they have killed thy prophets, and digged down thine altars; and I alone am left, and they seek my life also."

if it be the ministry, let him attend on that ministry; and he that teacheth, on teaching; he that exhorteth,

and you, who glory in the law, do you dishonour God by the violation of the law?

for if they only who are of the law have right of possession, faith is made useless, and the promise becomes of no effect.

far from being weak in faith, unconcern'd at his own bodily decay, being then about an hundred years old, and at Sarah's incapacity of child-bearing,

and display his infinite goodness to such objects of mercy, as he had prepared for glory?

as it is written, "God hath given them up to a state of insensibility, so that their eyes could not see, and their ears could not hear."

for if Abraham was justified by works, he had matter of pretension, whereas he had no such claim from God.

to such as we, whom he has called, both from among the Jews, and from among the Gentiles.

and David says, "let their table be made a snare, and a trap, and a gin, and a recompence for their iniquity.

wherefore she will be reputed an adulteress if she become another man's during her husband's life: but if her husband dies, she is clear from that law, from the imputation of being an adulteress, though she become another man's.

now this saying, "that it was accounted to him," was not written for his sake alone,

since it is one God, who will justify both the Jews and the Gentiles, through faith.

but what said the oracle to him? "I have reserved to my self seven thousand men, who have not bowed the knee to Baal."

is God the God of the Jews only, and not of the Gentiles? surely he is of the Gentiles too;

Esaias also breaks out concerning Israel, " tho' the number of the children of Israel be as the sand of the sea, a remnant only shall be saved.

This has chiefly hindred me from coming to you.

by the full persuasion he had, that what he had promised, he was able also to perform.

but for us also, to whom it shall be accounted, if we believe on him that raised up Jesus our Lord from the dead,

they have thought fit, I say, and they owed them as much. for if the Gentiles have participated of their spirituals, they are bound on their side to minister to them in their temporals.

that I have great heaviness, and continual sorrow in my heart.

now the God of peace be with you all. Amen.

and therefore it was accounted to him for righteousness.

and I know that when I do come, I shall come charged with the blessings of Christ.

and as Esaias said before, "except the God of heaven had left us a remnant, we had been as Sodoma, and brought to the state of Gomorrha."

neither are they who are the race of Abraham, all children: but 'tis said, "in Isaac shall thy posterity be called."

that is, the children by natural descent are not thereby the children of God: but the children of the promise are alone considered as his posterity.

and it shall come to pass, that in the place where it was said unto them, ye are not my people; there shall they be called, the children of the living God."

but now I am going to Jerusalem, to distribute charity to the converts.

I reply, have they not heard? on the contrary, "their voice spread thro' all the earth, and their words to the remotest inhabitants thereof ."

'tis true, faith comes by preaching, and preaching is by the divine appointment.

for in ballancing the account, the Lord will leave a small remainder upon the land."

for the words of the promise run thus, "at this time I will come, and Sara shall have a son."

to God, I say, who is only wise, be glory thro' Jesus Christ for ever. Amen.

salute Andronicus and Junias my relations, and fellow-prisoners, who are distinguish'd among the apostles,

for I long to see you, that I may impart to you some spiritual gift, in order to establish you:

nevertheless death reigned from Adam to Moses, even over those who had not sinned by violating a positive law, as did Adam, who is

if the divine Being has patiently bore with those objects of his displeasure, that had been working out their own destruction, why may he not reveal himself to make them feel his vindictive power,

they were full of all injustice, fornication, mischief, covetousness, malice; full of envy, murder, contention, fraud, malignity;

for we are saved but by hope: but hope supposes things not yet present; for how can a man hope for what he has now in possession?

so that the moral obligations of the law might be fulfilled by us, in living according to the spiritual, and not the carnal tenor thereof:

wherefore the law is holy; and the commandment holy, and just, and good.

since with God there is no respect of persons.

and therefore hope to be removed from this slavish condition of mortality to the free inheritance of divine glory.

for one makes no difficulty of eating all sorts of food: another is so scrupulous, he lives upon herbs.

but now being set free from sin, and actually in the service of God, the present advantage you reap is holiness, and the future everlasting life.

for not the bare hearers of the law, but they who observe the law, are such as shall be justified, before God.

but now we are delivered by the death of the law, which held us in bondage: that we might serve according to the living spirit, and not in the dead letter of the law.

therefore the inheritance is of faith, that it might be meerly of favour, to the end the promise might be assured to all his posterity, not to that part only who have the law, but to that also who have the faith of Abraham, the father of us all, as it is written,

but Esaias is more express, and says, "I was found of them that sought me not; I was made manifest to them that asked not after me.

on exhortation: he that giveth, let him be disinterested; he that presideth, let him be diligent; he that sheweth mercy, let him do it with cheerfulness.

now a married woman is bound by the law to her living husband: but if her husband dieth, she is released from the marriage-contract.

what reason then is there for boasting? it is excluded. what, by the ceremonial law? no: but by the law of faith.

but still I ask, did not Israel know this? first, Moses saith, "I will provoke you to jealousy, by those that are no people, and by a foolish nation I will anger you."

but the justification which is by faith, speaks in this manner; "say not in thine heart, who shall ascend into heaven, in order to bring Christ down from above?

What shall we hence conclude? that the Gentiles who sought not after justice, have obtained justice, even to that which is by faith:

I say, his goodness at this time: that he might appear to be just, and the justifier of him who believes in Jesus.

What do we say then? is there injustice in God?

salute Priscilla and Aquila, my fellow-labourers in the gospel of Christ Jesus:

if then, some of the branches are broken off, and thou like a wild olive, were grafted in their place to partake of the root and sap of the olivestock;

this appears too from the case of Rebecca, who conceived twins by our father Isaac.

because being ignorant of the justice which is of God, and going about to establish a justification of their own, they have not submitted themselves to that which is of God.

so that he who opposes the ruler, disobeys the orders of God: and will be punished too for resisting, by those very powers.

nay, but, O man, who art thou, to raise a dust against heaven? shall the pitcher say to him that formed it, "why hast thou made me thus?"

let every one of us consult the good of his neighbour to his edification.

and not only so, but we have present joy in God, through our Lord Jesus Christ, by whom we have now obtained the reconciliation.

For Moses describes the justice that was to be had by the law, thus : "the man who performeth the things here required, shall have life thereby."

who are Israelites; who had the adoption, the glory, the covenants, the law, the form of divine worship, and the promises;

the night is far spent, the day is at hand: let us therefore throw off the habits of darkness, and be invested with the ornaments of light.

for it is written, "as I live, saith the Lord, every knee shall bow to me, and every tongue shall give praise to God."

for they shew that the duties prescrib'd by the law, are written in their hearts, their consciences bearing witness to it, by their own reasonings alternately accusing and excusing them.

for I could wish to be as one anathematiz'd from the christian church for my brethren, who are of the same race as my self,

attending upon the publick administration. render therefore to all their dues: tribute to whom tribute is due, custom to whom custom, reverence to whom reverence, honour to whom honour.

for we neither live, nor die, as if we were our own masters.

rulers are not a terror to virtue, but to vice. would you then live without any dread of the civil power? do what is right, and you shall have his commendation.

who knowing the divine rule of right, did not perceive that they who commit such things are worthy of death, and not only they who do the same, but they who give countenance to those that do them.

he was not incredulously diffident of the divine promise; but was strong in faith, and did honour to God,

God forbid. for he saith to Moses, "I will show favour to whom I will show favour, and I will have compassion on whom I will have compassion."

therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing, you will heap coals of fire on his head .

wherefore you ought to submit not only from an apprehension of punishment, but