Circumcision indeed is an advantage, if you keep the law: but if you violate the law, your being a Jew makes you no better than a heathen.

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.

but say you, "if our unfaithfulness displays the veracity of God, what shall we say? is it not injustice in God to inflict punishment?"

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

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

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

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

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

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.

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.

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,

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

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

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

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.

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

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

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.

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 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.

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

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.

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

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

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

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.

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.

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.

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.

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.

then it was I once liv'd secure; but when the prohibition came, sin exerted it self, and I was in a dying condition:

was it then good that brought death upon me? no, but it was sin, that sin might show it self by being able to bring death upon me by means of that which is good; that sin, I say, by the commandment might appear to be exceedingly destructive.

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.

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

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.

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

but I perceive in the animal part of me another law warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my animal part.

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

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

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 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.

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.

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.

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

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?

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."

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.

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,

as it is written, "Jacob have I loved, but Esau I have discarded."

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?"

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

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

for I bear them witness, that they have a zeal for God, but not guided by true knowledge.

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?

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?

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

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 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.

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

"What then, hath not Israel obtained what he sought for?" no, but the chosen remnant have obtained it, and the rest are obdurate to this day,

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.

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

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,

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.

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.

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

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

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

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

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.

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

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."

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

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.

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.

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

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

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

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.

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

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.

for even Christ did not consult his own satisfaction; but as it is written, "the reproaches of them that reproached thee are fallen upon me."

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:

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

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

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

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