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

among whom Jesus Christ has also called you:

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.

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,

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

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

the honour due to God, who is immortal, they transferr'd to idols representing men, who are mortal, to birds, and beasts, and insects.

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

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.

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

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

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

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

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

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

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:

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

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

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?

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

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?

but it is the Jew, who is so inwardly, and it is the circumcision of the heart, according to the spiritual, not the literal sense, which have the approbation, I do not say of men, but of God.

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.

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,

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

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

even as David also speaks of the happiness of the man whom God accounted righteous independently of his works,

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

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:

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.

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

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,

" 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:

he it was who against hope believed in hope, that he should become the father of many nations, according to what was told him, "so shall thy posterity be:"

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.

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.

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

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.

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

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.

God forbid, that we who have died to sin should live any longer therein.

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?

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

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.

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

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

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

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.

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;

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

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

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

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

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:

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

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

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."

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

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

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?"

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

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

but Israel, who followed the law of justice, hath not attained to the law of justice.

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

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."

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?

or, who shall descend into the deep, in order to bring up Christ again from the dead?"

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.

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?

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!"

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

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,

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

consider then the divine benignity, and his severity: his severity to those who fell, and his benignity to you, provided you adhere thereto; otherwise you likewise will be lopt off.

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?

for who hath known the mind of the Lord, or who hath been his counsellor?

who hath given any thing to him, and he will repay it?

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

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.

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

bless them who persecute you:

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

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.

who art thou that judgest the domestick of another? his staying or removal depends solely upon his master: yea, he shall be fixed: for God is able to establish him.

now if your brother be endanger'd by your eating, you violate the obligations of love: for such a matter as eating, will you risk his life, for whom Christ died?

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.

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

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

who have for my life readily exposed their own: to whom not only I, but all the churches of the Gentiles too give thanks.

salute the church that is in their house. salute my dear Epenetus, who is the first christian convert of Asia.

salute Mary, who spared no trouble upon our account.

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

and were christians before me. salute Amplias, whom

salute Herodion my kinsman. salute the family of Narcissus, who have embraced the gospel.

salute Tryphena and Tryphosa, who labour for the Lord. salute my dear Persis, who laboured much in the gospel.