that make mention of his son, the which was begotten unto him of the seed of David, as pertaining to the flesh:

by whom we have received grace and apostleship, to bring all manner heathen people unto obedience of the faith, that is in his name:

First: Verily I thank my God through Jesus Christ for you all, because your faith is published throughout all the world.

For God is my witness, whom I serve with my spirit, in the Gospel of his son that without ceasing I make mention of you always in my prayers,

That is: that I might have consolation together with you, through the common faith, which both ye and I have.

I would that ye should know, brethren, how that I have oftentimes purposed to come unto you, but have been let hitherto, to have some fruit among you, as I have among other of the gentiles.

Likewise, as much as in me is, I am ready to preach the Gospel to you of Rome also.

For I am not ashamed of the Gospel of Christ, because it is the power of God unto salvation to all that believe; namely to the Jew, and also to the gentile.

For by it, the righteousness which cometh of God is opened, from faith to faith. As it is written, "The just shall live by faith."

Seeing what may be known of God, that same is manifest among them: For God did show it unto them.

So that his invisible things, that is to say, his eternal power and godhead, are understood and seen by the works from the creation of the world. So that they are without excuse,

inasmuch as when they knew God, they glorified him not as God, neither were thankful: but waxed full of vanities in their imaginations. And their foolish hearts were blinded.

When they counted themselves wise, they became fools

which turned his truth unto a lie, and worshipped and served the creatures more than the creator, which is blessed forever, Amen.

For this cause, God gave them up unto shameful lusts. For even their women did change the natural use unto the unnatural.

And likewise also the men left the natural use of the woman, and burnt in their lusts, one on another, among themselves. And man with man wrought filthiness: and received in themselves the reward of their error, as it was according.

And as it seemed not good unto them to be a known of God, even so God delivered them up unto a lewd mind, that they should do those things which were not comely,

But we are sure that the judgment of God is according to truth, against them which commit such things.

that is to say: praise, honour, and immortality, to them which continue in good doing, and seek eternal life.

For there is no partiality with God:

But whosoever hath sinned without law, shall perish without law. And as many as have sinned under the law, shall be judged by the law.

For the name of God is evil spoken-of among the gentiles, through you, as it is written.

Circumcision verily availeth if thou keep the law: But if thou break the law thy circumcision is made uncircumcision.

And shall not uncircumcision which is by nature, if it keep the law, judge thee, which being under the letter and circumcision, dost transgress the law?

For he is not a Jew, which is a Jew outward. Neither is that thing circumcision, which is outward in the flesh:

But he is a Jew which is hid within, and the circumcision of the heart is the true circumcision, which is in the spirit, and not in the letter: whose praise is not of men but of God.

God forbid. Let God be true, and all men liars, as it is written, "That thou mightest be justified in thy sayings and shouldest overcome when thou art judged."

If our unrighteousness make the righteousness of God more excellent: what shall we say? Is God unrighteous which taketh vengeance? I speak after the manner of men.

If the verity of God appear more excellent through my lie, unto his praise, why am I henceforth judged as a sinner?

And say not rather - as men evil-speak of us, and as some affirm that we say - "Let us do evil, that good may come thereof." Whose damnation is just.

What say we then? Are we better than they? No, in no wise. For we have already proved how that both Jews and gentiles are all under sin,

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

There is none that understandeth, there is none that seeketh after God,

they are all gone out of the way, they are all made unprofitable, there is none that doeth good, no not one."

"Their throat is an open sepulchre, with their tongues they have deceived." "The poison of Asps is under their lips."

"Whose mouths are full of cursing and bitterness."

"There is no fear of God before their eyes."

Now, verily, is the righteousness that cometh of God declared without the fulfilling of the law: having witness yet of the law, and of the prophets.

The righteousness, no doubt, which is good before God cometh by the faith of Jesus Christ: unto all, and upon all them that believe.

There is no difference: For all have sinned, and lack the praise that is of valour before God:

but are justified freely by his grace, through the redemption that is in Christ Jesus

- whom God hath set forth for a mercy seat through faith in his blood, to show the righteousness which before him is of valour, in that he forgiveth the sins that are passed,

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.

Where is then thy rejoicing? It is excluded. By what law? By the law of works? Nay: but by the law of faith.

We suppose, therefore we hold, that a man is justified by faith without the deeds of the law.

Is he the God of the Jews only? Is he not also the God of the gentiles? Yes, even of the Gentiles also.

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

What shall we say, then, that Abraham our father, as pertaining to the flesh, did find?

To him that worketh is the reward not reckoned of favour: but of duty.

To him that worketh not, but believeth on him that justifieth the ungodly, is his faith counted for righteousness.

Even as David describeth the blessedfulness of the man, unto whom God ascribeth righteousness without deeds,

"Blessed are they, whose unrighteousnesses are forgiven and whose sins are covered.

Blessed is that man to whom the Lord imputeth not sin."

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

Because the law causeth wrath. For where no law is, there is no transgression.

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.

It is not written for him only, that it was reckoned to him for righteousness:

but also for us, to whom it shall be counted for righteousness so we believe on him that raised up Jesus our Lord from death.

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.

But God setteth out his love that he hath to us; Seeing that while we were yet sinners; Christ died for us.

Wherefore, as by one man sin entered into the world, and death by the means of sin; And so death went over all men, insomuch that all men sinned.

For even unto the time of the law was sin in the world: but sin was not regarded, as long as there was no law:

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.

And the gift is not over one sin, as death came through one sin of one that sinned. For damnation came of one sin unto condemnation: But the gift came to justify from many sins.

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.

Likewise, then, as by the sin of one, condemnation came on all men: even so, by the justifying of one cometh the righteousness that bringeth life, upon all men.

For as by one man's disobedience many became sinners: so by the obedience of one shall many be made righteous.

That as sin had reigned unto death, even so might grace reign through righteousness unto eternal life, by the help of Jesus Christ.

God forbid. How shall we that are dead, as touching sin, live any longer therein?

We are buried with him by baptism for to die: That likewise as Christ was raised up from death by the glory of the father: even so we also should walk in a new life.

This we must remember, that our old man is crucified with him also, that the body of sin might utterly be destroyed; that henceforth we should not be servants of sin.

For he that is dead, is justified from sin.

For as touching that he died, he died as concerning sin once. And as touching that he liveth, he liveth unto God.

Neither give ye your members as instruments of unrighteousness unto sin: But give yourselves unto God, as they that are alive from death. And give your members as instruments of righteousness unto God.

Remember ye not how that to whomsoever ye commit yourselves as servants to obey, his servants ye are to whom ye obey: whether it be of sin unto death, or of obedience unto righteousness?

I will speak grossly because of the infirmity of your flesh. As ye have given your members servants to uncleanness and to iniquity, from iniquity unto iniquity: even so now give your members servants unto righteousness, that ye may be sanctified.

What fruit had ye then in those things, whereof ye are now ashamed. For the end of those things is death.

For the reward of sin is death: but eternal life is the gift of God, through Jesus Christ our Lord.

Remember ye not brethren - I speak to them that know the law - how that the law hath power over a man as long as it endureth?

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.

So then, if while the man liveth she couple herself with another man, she shall be counted a wedlock-breaker. But if the man be dead she is free from the law: so that she is no wedlock-breaker, though she couple herself with another man.

Even so, ye my brethren; ye also are made dead as concerning the law by the body of Christ, that ye should be coupled to another - I mean to him that is risen again from death - that we should bring forth fruit unto God.

What shall we say then? Is the law sin? God forbid: but I knew not what sin meant but by the law. For I had not known what lust had meant, except the law had said, "Thou shalt not lust."

Wherefore the law is holy: and the commandment holy, just, and good.

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.

For we know that the law is spiritual: but I am carnal, sold under sin:

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

So then, now it is not I that do it, but sin that dwelleth in me.

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.

Finally, if I do that I would not, then is it not I that do it, but sin that dwelleth in me doeth it.

I find then, by the law, that when I would do good, evil is present with me.

I delight in the law of God, as concerning the inner man.

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:

For what the law could not do, inasmuch as it was weak because of the flesh - that performed God, and sent his son in the similitude of sinful flesh, and by sin damned sin in the flesh;