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

and declared to be the son of God with power of the holy ghost, that sanctifieth, since the time that Jesus Christ our Lord rose again from death:

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

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,

beseeching that at one time or another, a prosperous journey, by the will of God, might fortune me to come unto you.

For I long to see you, that I might bestow among you some spiritual gift, to strengthen you withal.

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.

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.

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,

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,

Which men, though they knew the righteousness of God, how that they which such things commit are worthy of death: yet not only do the same, but also have pleasure in them that do them.

Therefore art thou inexcusable, O man, whosoever thou be that judgest. For in the same wherein thou judgest another, thou condemnest thyself. For thou that judgest doest even the same self things.

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

Thinkest thou this, O thou man that judgest them which do such things and yet doest even the very same: that thou shalt escape the judgment of God?

Either despisest thou the riches of his goodness and patience, and long sufferance? And rememberest not how that the kindness of God leadeth thee to repentance?

But thou, after thine hard heart that cannot repent, heapest thee together the treasure of wrath against the day of vengeance: when shall be opened the righteous judgment of God,

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

But unto them that are rebellious, and disobey the truth, and follow iniquity, shall come indignation and wrath,

tribulation and anguish, upon the soul of every man that doth evil. Of the Jew first: And also of the gentile.

To every man that doth good shall come praise, honour and peace, to the Jew first, and also to the gentile.

and knowest his will, and hast experience of good and bad, in that thou art informed by the law:

And believest that thou thyself art a guide unto the blind, a light to them which are in darkness,

an informer of them which lack discretion, a teacher of the unlearned, which hast the example of that which ought to be known, and of the truth in the law.

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

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."

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,

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."

Yea and we know that whatsoever the law saith, he saith it to them which are under the law: That all mouths may be stopped, and all the world be subdued to God,

because that by the deeds of the law, shall no flesh be justified in the sight of God. For by the law cometh the knowledge of sin.

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.

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

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.

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

Came this blessedness then upon the circumcised or upon the uncircumcised? We say verily how that faith was reckoned to Abraham, for righteousness.

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;

And that he might be the father of the circumcised: not because they are circumcised only: but because they walk also in the steps of that faith, that was in our father Abraham before the time of circumcision.

For the promise that he should be heir of the world was not given to Abraham, or to his seed, through the law: but through the righteousness which cometh of faith.

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.

Which Abraham, contrary to hope, believed in hope: that he should be the father of many nations, according to that which was spoken, "So shall thy seed be."

And he fainted not in the faith, nor yet considered his own body, which was now dead, even when he was almost a hundred years old: neither yet that Sara was past childbearing.

full certified that what he had promised, that he was able to make good.

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.

Because therefore that we are justified by faith we are at peace with God through our Lord Jesus Christ:

by whom we have a way in, through faith, unto this grace wherein we stand and rejoice in hope of the praise that shall be given of God.

Neither do we so, only: but also we rejoice in tribulation: For we know that tribulation bringeth patience,

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.

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.

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.

But the law, in the meantime, entered in that sin should increase. Neverthelater, where abundance of sin was, there was more plenteousness of grace.

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

What shall we say then? Shall we continue in sin, that there may be abundance of grace?

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

Remember ye not, that all we which are baptised in the name of Christ Jesus, are baptised to die with him?

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.

Wherefore if we be dead with Christ, we believe that we shall live with him:

remembering that Christ, once raised from death, dieth no more. Death hath no more power over him.

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

Likewise, imagine ye also, that ye are dead concerning sin: but are alive unto God through Jesus Christ our Lord.

Let not sin reign therefore in your mortal bodies, that ye should thereunto obey in the lusts of it.

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?

God be thanked, that though ye were once the servants of sin, ye have yet obeyed with your heart unto the form of doctrine where unto ye were delivered.

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.

But now are ye delivered from sin, and made the servants of God, and have your fruit that ye should be sanctified; and the end: everlasting life.

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?

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.

But now are we delivered from the law, and dead from that whereunto we were in bondage: that we should serve in a new conversation of the spirit, and not in the old conversation of the letter.

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:

because I know not what I do. For what I would, that do I not: but what I hate, that do I.

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.

For I do not that good thing which I would: but that evil do I, which I would not.

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.

O wretched man that I am: who shall deliver me from this body of death?

For the law of the spirit, that bringeth life through Jesus Christ, hath delivered me from the law of sin, and death:

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;

that the righteousness required of the law might be fulfilled in us, which walk not after the flesh, but after the spirit.

For they that are carnal, are carnally minded; But they that are spiritual are spiritually minded.

because that the fleshly mind is enmity against God: For it is not obedient to the law of God, neither can be.