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

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,

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

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

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.

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

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:

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

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

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.

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,

who by patient continuance in well doing, seek for glory, honour, and immortality;

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,

for not the bare hearers of the law, but they who observe the law, are such as shall be justified, before 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 (as it is written) the name of God is blasphemed among the Gentiles by your miscarriages.

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

for what if some betrayed their trust? shall their unfaithfulness render

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

"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.

there is no fear of God before their eyes."

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.

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

for all having sinned, all have forfeited eternal glory:

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,

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

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

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

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

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

and he received the sign of circumcision, as a seal of the justification by that faith, which the uncircumcised have: that he might be the father of all those who believe, tho' they are uncircumcised, that it might be accounted to them also for righteousness:

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

because the effect of the law is punishment: for if there had been no law, there could have been no transgression.

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 therefore it was accounted to him for righteousness.

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

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

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

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

now for a wicked man no one would willingly die; but for a benefactor some have readily offer'd to die.

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

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.

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.

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.

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 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.

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

for by its being dead, we are set free from sin.

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

being then set free from sin, ye became the servants of righteousness.

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

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

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 when we were in the carnal state of the law, the sinful passions of that state set our animal faculties to work in the service of death.

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."

but sin receiving strength by the commandment, wrought in me all manner of concupiscence. for before the law sin appear'd dead.

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

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

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.

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 the good that I purpose to do, I do not: but the evil which I resolve against, that I do.

for my mind takes delight in the law of God,

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

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.

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

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

so that they who are in a carnal state, cannot be acceptable to the divine being. as for you,

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.

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.

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.

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.

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

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

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.

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?

but if we hope for what is yet to come, our patience does necessarily intervene.

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.

and he that penetrates into the heart approves what the spirit desires, because what he demands for the saints is agreeable to the divine will.

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:

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;

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

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?

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?

for as it is written, "for thy sake we are sacrificed every day; we are counted as sheep for the slaughter:"

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

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,

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.

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

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

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,

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."

for 'tis said in scripture to Pharaoh, "even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth."

But you will object, why does he then find fault? for "who can resist his will?"

is not the potter the master of his own clay, of the same mass to make one vessel for use and ornament, and another for a meaner purpose?

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

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

why? because they sought it not by faith, but indeed by the works of the law: for they stumbled at that stumbling-stone;

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