THE EPISTLE OF THE APOSTLE ST PAUL

TO THE ROMANS

The 1st Chapter

Paul the servant of Jesus Christ called to be an Apostle, put apart to preach the Gospell of God, which he promised afore by his Prophets in the holy scriptures that make mention of his son, the which was begotten 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: of the which heathen are ye a part also, which are Jesus Christs by vocation.

To all you of Rome beloved of God and saints by calling. Grace be with you and peace from God our father, and from the Lord Jesus Christ.

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 Gospell 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 strength you with all: 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 often times 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 debtor both to the Greeks and to them which are no Greeks, unto the learned and also unto the unlearned. Likewise, as much as in me is I am ready to preach the Gospell to you of Rome also. For I am not ashamed of the gospell of Christ because it is the power of God unto salvation to all that believe, namely to the Jewe, 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.

For the wrath of God appeareth from heaven against all ungodliness and unrighteousness of men which withhold the truth in unrighteousness: 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, in as much 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 and turned the glory of the immortal God, unto the similitude of the image of mortal man, and of birds, and fourfooted beasts, and of serpents. Wherefore God like wise gave them up unto their hearts lusts, unto uncleanness, to defile their own bodies between themselves: which turned his truth unto a lie, and worshipped and served the creatures more then the maker, which is blessed for ever. 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 burned in their lusts one on another. 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, being full of all unrighteous doing, of fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, evil conditioned, whisperers, backbiters, haters of God, doers of wrong, proud, boasters, bringers up of evil things, disobedient to father and mother, without understanding, covenant breakers, unloving, truce breakers and merciless. Which men though they knew the righteousness of God, how that they which commit such things, are worthy of death, yet not only do the same, but also have pleasure in them that do them.

The 2nd Chapter

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 judgement 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 judgement of God? Either despisest thou the riches of his goodness, 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 judgement of God which will reward every man according to his deeds: 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 Jewe first, and also of the Gentile. To every man that doth good, shall come praise, honour, and peace, to the Jewe first, and also to the Gentile. 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 before God they are not righteous which hear the law: but the doers of the law shall be justified. For if the Gentiles which have no law, do of nature the things contained in the law: then they having no law, are a law unto themselves, which show the deed of the law written in their hearts: while their conscience beareth witness unto them and also their thoughts, accusing one another or excusing, at the day when God shall judge the secrets of men by Jesus Christ, according to my Gospell.

Behold, thou art called a Jewe, and trustest in the law and rejoicest in God, 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 unlearned, which hast the example of that which ought to be known, and of the truth, in the law. But thou which teachest another, teachest not thyself. Thou preachest a man should not steal: and yet thou stealest. Thou sayest, a man should not commit *advoutry and thou breakest wedlock. Thou abhorrest images, and robbest God of his honour. Thou rejoicest in the law, and through breaking the law, dishonourest God. For the name of God is evil spoken of among the Gentiles through you, as it is written.*advoutry: prefix "a" meaning not or without, devout: devotion; plain hearted to God, being devoted to something or some one else. see James 2 for adultery

Circumcision verily availeth, if thou keep the law. But if thou break the law, thy circumcision is made uncircumcision. Therefore if the uncircumcised keep the right things contained in the law: shall not his uncircumcision be counted for circumcision? 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 Jewe, which is a Jewe outward. Neither is that thing circumcision which is outward in the flesh. But he is a Jewe 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.

The 3rd Chapter

What preferment than hath the Jewe? other what advantageth circumcision? Surely very much. First unto them was committed the word of God. What then though some of them did not believe? shall their unbelief make the promise of God without effect? God forbid. Let God be true, and all men liars, as it is written: That thou mightest be justified in thy saying 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. God forbid. For how then shall God judge the world? If the verity of God appear more excellent through my life, unto his praise, why am I hence forth 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. Their feet are swift to shed blood. Destruction and wretchedness are in their ways. And the way of peace they have not known. There is no fear of God before their eyes.

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 with out 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 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 *Jesu, whom God hath made a seat of mercy 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. *Jesu: Jesus from the Hebrew

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

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. Do we then destroy the law through faith? God forbid. But we rather maintain the law.

The 4th Chapter

What shall we say then, that Abraham our father as pertaining to the flesh, did find? If Abraham were justified by deeds, then hath he wherein to rejoice: but not with God. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 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.

Came this blessedness then upon the circumcised or upon the uncircumcised? We say verily how that faith was reckoned to Abraham for righteousness. How was it reckoned? in the time of circumcision? or in the time before he was circumcised? Not in time of circumcision: but when he was yet uncircumcised. 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. 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 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.

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 an hundred year old: neither yet that Sara was past childbearing. He staggered not at the promise of God through unbelief: but was made strong in the faith, and gave honour to God full certified, that what he had promised, that he was able to make good. And therefore was it reckoned to him for righteousness.

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.

The 5th Chapter

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, patience bringeth experience, experience bringeth hope. 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. Yet scarce will any man die for a righteous man. Peradventure for a good man durst a man die. But God setteth out his love that he hath to us, seeing that while we were yet sinners, Christ died for us. Much more than now (seeing we are justified in his blood) shall we be saved from wrath, through him.

For if when we were enemies, we were reconciled to God by the death of his son: much more, seeing we are reconciled, we shall be preserved by his life. Not only so, but we also joy in God by the means of our Lord Jesus Christ, by whom we have received the atonement.

Wherefore as by one man sin entered into the world, and death by the means of sin. And so death went over all men, in so much 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 mans disobedience many became sinners: so by the obedience of one, shall many be made righteous. 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.

The 6th Chapter

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 *Jesu Christ 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. For if we be graft in death like unto him: even so must we be in the resurrection. 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.*Jesu: Jesus from the Hebrew

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 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. Let not sin have power over you. For ye are not under the law, but under grace.

What then? Shall we sin, because we are not under the law: but under grace? God forbid. Remember ye not how that to whomsoever ye commit your selves 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 heart unto the form of doctrine whereunto ye were delivered. Ye are then made free from sin, and are become the servants of 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. For when ye were servants of sin, ye were not under righteousness. What fruit had ye then in those things, whereof ye are now ashamed. For the end of those things is death. 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. For the reward of sin is death: but eternal life is the gift of God, through Jesus Christ our Lord.

The 7th Chapter

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, are dead 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. For when we were in the flesh, the lusts of sin which were stirred up by the law reigned in our members, to bring forth fruit unto death. 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.

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. But sin took an occasion by the means of the commandment and wrought in me all manner of *concupiscence. For verily without the law, sin was dead. I once lived without law. But when the commandment came, sin revived, and I was dead. And the very same commandment which was ordained unto life, was found to be unto me an occasion of death. For sin took occasion by the means of the commandment, and so deceived me, and by the self commandment slew me. Wherefore the law is holy, and the commandment holy, just and good.*concupiscence: strong desire; lust of the flesh, lust of the eye and/or pride of goods

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 wot (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. I delight in the law of God, 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. O wretched man that I am: who shall deliver me from this body of death? I thank God through Jesus Christ our Lord. So then I myself in my mind serve the law of God, and in my flesh the law of sin.

The 8th Chapter

There is then no damnation to them which are in Christ *Jesu, which walk not after the flesh: but after the spirit. 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 in as much 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. *Jesu: Jesus from the Hebrew

For they that are carnal, are carnally minded. But they that are spiritual, are ghostly minded. To be carnally minded, is death. But to be spiritually minded is life and peace.

Because that the fleshly mind is emnity (enmity :hostility) against God: for it is not obedient to the law of God, neither can be. So then they that are given to the flesh, cannot please God.

But ye are not given to the flesh, but to the spirit: if so be that the spirit of God dwell in you. If there be any man that hath not the spirit of Christ, the same is none of his. If Christ be in you, the body is dead because of sin: but the spirit is life for righteousness sake. Wherefore if the spirit of him that raised up Jesus from death, dwell in you: even he that raised up Christ from death, shall quicken your mortal bodies, because that this spirit dwelleth in you.

Therefore brethren we are now debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye must die. But if ye mortify the deeds of the body, by the help of the spirit, ye shall live. For as many as are led by the spirit of God: they are the sons of God. For ye have not received the spirit of bondage to fear any more, but ye have received the spirit of adoption whereby we cry Abba father. The same spirit certifieth our spirit that we are the sons of God. If we be sons, we are also heirs, the heirs I mean of God, and heirs annexed with Christ if so be that we suffer together, that we may be glorified together.

For I suppose that the afflictions of this life, are not worthy of the glory which shall be showed upon us. Also the fervent desire of the creatures abideth looking when the sons of God shall appear, because the creatures are subdued to vanity against their will: but for his will which subdueth them in hope. For the very creatures shall be delivered from the bondage of corruption into the glorious liberty of the sons of God. For we know that every creature groaneth with us also, and travaileth in pain even unto this time.

Not they only, but even we also which have the first fruits of the spirit, mourn in ourselves and wait for the (adoption) and look for the deliverance of our bodies. For we are saved by hope. But hope that is seen is no hope. For how can a man hope for that which he seeth? But and if we hope for that we see not, then do we with patience abide for it.

Likewise the spirit also helpeth our infirmities. For we know not what to desire as we ought: but the spirit maketh intercession mightily for us with groanings which cannot be expressed with tongue. And he that searcheth the hearts, knoweth what is the meaning of the spirit: for he maketh intercession for the saints according to pleasure of God.

For we know that all things work for the best unto them that love God, which also are called of purpose. For those which he knew before, he also ordained before, that they should be like fashioned unto the shape of his son, that he might be the first begotten son among many brethren. Moreover which he appointed before them he also called. And which he called, them also be justified, which he justified, them he also glorified.

What shall we then say to these things? If God be on our side: who can be against us? which spared not his own son, but gave him for us all: how shall he not with him give us all things also? Who shall lay anything to the charge of Gods chosen? it is God that justifieth: who then shall condemn? it is Christ which is dead, yee rather which is risen again, which is also on the right hand of God, and maketh intercession for us.

Who shall separate us from the love of God? shall tribulation? or anguish? or persecution? other hunger? either nakedness? either peril? either sword? As it is written: For thy sake are we killed all day long, and are counted as sheep appointed to be slain. Nevertheless in all these things we overcome strongly through his help that loved us. Ye and I am sure that neither death, neither life, neither Angels, nor rule, neither power, neither things present, neither things to come, neither height, neither lowth, neither any other creature shall be able to depart us from the love of God, showed in Christ *Jesu our Lord. *Jesu: Jesus from the Hebrew

The 9th Chapter

I Say the truth in Christ, and lie not, in that whereof my conscience beareth me witness in the holy ghost that I have great heaviness and continual sorrow in my heart. For I have wished myself to be cursed from Christ, for my brethren and my kinsmen as pertaining to the flesh, which are the Israelites. To whom pertaineth the adoption, and the glory, and the covenants, and the law that was given, and the service of God, and the promises: whose also are the fathers, and they of whom (as concerning the flesh) Christ came, which is God over all things blessed for ever. Amen.

I speak not these things as though the words of God had taken none effect. For they are not all Israelites which came of Israel: neither are they all children straight way because they are the seed of Abraham. But in Isaac shall thy seed be called: that is to say, they which are the children of the flesh, are not the children of God. But the children of promise are counted the seed. For this is a word of promise, about this time will I come, and Sara shall have a son.

Neither was it to with her only: but also when Rebecca was with child by one, I mean by our father Isaac, yer (before) the children were born, when they had neither done good neither bad: that the purpose of God which is by election, might stand, it was said unto her, not by the reason of works, but by grace of the caller: the elder shall serve the younger. As it is written: Jacob he loved, but Esau he hated. What shall we say then? is there any unrighteousness with God? God forbid. For he saith to Moses: I will show mercy to whom I show mercy: and will have compassion on whom I have compassion. So lieth it not then in a mans will or cunning, but in the mercy of God. For the scripture saith unto Pharaoh even for this same purpose have I stirred thee up, to show my power on thee, and that my name might be declared throughout all the world. So hath he mercy on whom he will, and whom he will, he maketh hard hearted.

Thou wilt say then unto me: why then blameth he us yet? For who can resist his will? But O' man, what art thou which disputest with God? Shall the work say to the workman: why hast thou made me on this fashion? Hath not the potter power over the clay, even of the same lump to make one vessel unto honour, and another unto dishonour? Even so, God willing to show his wrath, and to make his power known, suffered with long patience the vessels of wrath, ordained to damnation, that he might declare the riches of his glory on the vessels of mercy, which he had prepared unto glory: that is to say, us which he called, not of the Jewes only, but also of the gentiles. As he saith in Osee(Oseas, Hosea): I will call them my people which were not my people: and her beloved which was not beloved. And it shall come to pass in the place where it was said unto them, ye are not my people: that there shall be called the children of the living God.

But Esaias crieth concerning Israel, though the number of the children of Israel be as the sand of the sea, yet shall a remnant be saved. He finisheth the work verily, and maketh it short in righteousness. For a short word will God make on earth. And as Esaias said before: Except the Lord of Saboth had left us seed, we had been made as Zodoma (Sodom), and had been likened to Gomorra.

What shall we say then? We say that the gentiles which followed not righteousness have overtaken righteousness: I mean the righteousness which cometh of faith. But Israel which followed the law of righteousness could not attain unto the law of righteousness. And wherefore? Because they sought it not by faith: but as it were by the works of the law. For they have stumbled at the stumbling stone. As it is written: Behold I put in Sion a stumbling stone, and a rock which shall make men fall. And none that believe on him, shall be ashamed.

The 10th Chapter

Brethren, my hearts desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a fervent mind to God ward, but not according to knowledge. For they are ignorant of the righteousness which is allowed before God, and go about to establish their own righteousness and therefore are not obedient unto the righteousness which is of value before God. For Christ is the end of the law, to justify all that believe.

Moses descibeth the righteousness which cometh of the law, how that the man which doth the things of the law, shall live therein. But the righteousness which cometh of faith, speaketh on this wise. Say not in thine heart who shall ascend into heaven? (that is nothing else than to fetch Christ down). Or who shall descend into the deep? (that is nothing else but to fetch up Christ from death). But what saith the scripture? The word is nigh thee, even in thy mouth and in thine heart.

This word is the word of faith which we preach. For if thou shalt knowledge with thy mouth that Jesus is the Lord, and shalt believe with thine heart that God raised him up from death, thou shalt be safe. For the belief of the heart justifieth, and to knowledge with the mouth maketh a man safe. For the scripture saith: whosoever believeth on him, shall not be ashamed.

There is no difference between the Jew and the Gentile. For one is Lord of all, which is rich unto all that call on him. For whosoever shall call on the name of the Lord, shall be safe. But how shall they call on him, on whom they believed not? how shall they believe on him of whom they have not heard? 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 them which bring glad tidings of peace, and bring glad tidings of good things. But they have not all obeyed to the Gospell. For Esaias saith: Lord who shall believe our sayings? So then faith cometh by hearing, and hearing cometh by the word of God. But I ask: have they not heard? No doubt, their sound went out into all lands: and their words into the ends of the world.

But I demand whether Israel did know or not? First Moses saith: I will provoke you for to envy, by them that are no people, and by a foolish nation I will anger you. Esaias after that, is bold and saith, I am found of them that sought me not, and have appeared to them that asked not after me. And against Israel he saith: All day long have I stretched forth my hands unto a people that believeth not, but speaketh against me.

The 11th Chapter

I say then: hath God cast away his people? God forbid. For even I verily am an Israelite, of the seed of Abraham, and of the tribe of Benjamin, God hath not cast away his people which he knew before. Either wot (know) ye not what the scripture saith by the mouth of Helias (Elias), how he maketh intercession to God against Israel, saying: Lord they have killed thy Prophets and digged down thine altars: and I am left only, and they seek my life. But what saith the answer of God to him again? I have reserved unto me seven thousand men which have not bowed the knee to Baal. Even so at this time is there a remnant left through the election of grace. If it be of grace, then is it not of works. For then were grace no more grace. If it be of works, then is it no more grace. For then were deserving no longer deserving. What then? Israel hath not obtained that he sought. No but yet the election hath obtained it. The remnant are blinded, according as it is written: God hath given them the spirit of unquietness: eyes that they should not see and ears that they should not hear even unto this day. And David saith: Let their table be made a snare to take them with all, and an occasion to fall, and a reward unto them. Let their eyes be blinded that they see not: and even bow down their backs.

I say then: Have they therefore stumbled, that they should but fall only? God forbid: but through their fall is salvation happened unto the gentiles, for to provoke them with all. Wherefore if the fall of them, be the riches of the world: and the minishing of them the riches of the gentiles: How much more should it be so, if they all believed? I speak to you gentiles, in as much as I am the Apostle of the gentiles, I will magnify mine office, that might provoke them which are my flesh, and might save some of them. For if the casting away of them, be the reconciling of the world: what shall the receiving of them be, but life again from death? For if one piece be holy, the whole heap is holy. And if the root be holy, the branches are holy also.

Though some of the branches be broken off, and thou being a wild olive tree, art graft in among them, and made partaker of the root and fatness of the olive tree, boast not thyself against the branches. For if thou boast thyself, remember that thou bearest not the root, but the root thee. Thou wilt say then: the branches are broken off, that I might be graft in. Thou sayest well: because of unbelief they are broken off, and thou standest steadfast in faith. Be not high minded, but fear seeing that God spared not the natural branches, lest haply he also spare not thee.

Behold the kindness and rigorousness of God: on them which fell, rigorousness: but towards thee, kindness, if thou continue in his kindness. Or else thou shalt be hewn off, and they if they bide not still in unbelief, shall be grafted in again. For God is of power to graff (graft) them in again. For if thou wast cut out of a natural wild olive tree, and wast graffed contrary to nature in a true olive tree: how much more shall the natural branches be graffed in their own olive tree again?

I would not that this secret should be hid from you my brethren (lest ye should be wise in your own conceits) that partly blindness is happened in Israel, until the fullness of the gentiles be come in: and so all Israel shall be saved. As it is written: There shall come out of Sion he that doth deliver, and shall turn away the ungodliness of Jacob. And this is my covenant unto them, when I shall take away their sins. As concerning the gospell they are enemies for your sakes: but as touching the election, they are loved for the fathers sakes.

For verily the gifts and calling of God are such, that it cannot repent him of them: for look, as ye in time passed have not believed God, yet have now obtained mercy through their unbelief: even so now have they not believed the mercy which is happened unto you, that they also may obtain mercy. God hath wrapped all nations in unbelief, that he might have mercy on all.

O' the deepness of the abundant wisdom and knowledge of God: how unsearchable are his judgements, and his ways past finding out. For who hath known the mind of the Lord? Or who was his counsellor? other who hath given unto him first, that he might be recompensed again? For of him, and through him, and for him are all things. To him be glory for ever Amen.

The 12th Chapter

I beseech you therefore brethren, by the mercifulness of God, that ye make your bodies a quick sacrifice, holy and acceptable unto God: which is your reasonable serving of God and fashion not yourselves like unto this world: But be ye changed in your shape, by the renewing of your wits that ye may feel what thing that good, that acceptable, and perfect will of God is. For I say . (through the grace that unto me given is) to every man among you, that no man esteem of himself more than it becometh him to esteem: but that he discreetly judge of himself, according as God hath dealt to every man the measure of faith.

As we have many members in one body, and all members have not one office: so we being many are one body in Christ, and every man (among ourselves) one anothers members.

Seeing that we have divers gifts according to the grace that is given unto us: if any man have the gift of prophecy, let him have it that it be agreeing unto the faith. Let him that hath an office wait on his office. Let him that teacheth, take heed to his doctrine. Let him that exhorteth, give attendance to his exhortation. If any man give, let him do it with singleness. Let him that ruleth do it with diligence. If any man show mercy, let him do it with cheerfulness. Let love be without *dissimulation (disguised motives). Hate that which is evil, and cleave unto that which is good.

Be kind unto another with brotherly love. In giving honour, go one before another. Let not that business which ye have in hand, be tedious to you. Be fervent in the spirit. Apply your selves to the time. Rejoice in hope. Be patient in tribulation. Continue in prayer. Distribute unto the necessity of the saints and be ready to harbor. Bless them which persecute you: bless but curse not. Be merry with them that are merry. Weep with them that weep. Be of like affection one towards another. Be not high minded: but make your selves equal to them of the lower sort. Be not wise in your own opinions. Recompense to no man evil for evil. Provide afore hand things honest in the sight of all men. If it be possible, how be it of your part, have peace with all men. Dearly beloved avenge not your selves, but give room unto the wrath of God. For it is written: vengeance is mine, and I will reward saith the Lord.

Therefore if thine enemy hunger, feed him, if he thirst, give him drink. For in so doing thou shalt heap coals of fire on his head. Be not overcome of evil: But overcome evil with goodness.

The 13th Chapter

Let every soul submit himself unto the authority of the higher powers. For there is no power but of God. The powers that be, are ordained of God. Whosoever therefore resisteth power, resisteth the ordinance of God. And they that resist, shall receive to themselves damnation. For rulers are not to be feared for good works, but for evil. Wilt thou be without fear of the power? Do well then: and so shalt thou be praised of the same. For he is the minister of God, for thy wealth. But and if thou do evil, then fear: for he beareth not a sword for nought but is the minister of God, to take vengeance on them that do evil. Wherefore ye must needs obey, not for fear of vengeance only: but also because of conscience. And even for this cause pay ye tribute. For they are Gods ministers, serving for the same purpose.

Give to every man therefore his duetie: Tribute to whom tribute belongeth: Custom to whom custom is due: fear to whom fear belongeth: Honour to whom honour pertaineth.

Owe nothing to any man: but to love one another. For he that loveth another, fulfilleth the law. For these commandments: Thou shalt not commit *advoutry: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not desire and so forth (if there be any other commandment), they are all comprehended in this saying: Love thine neighbor as thy self. Love hurteth not his neighbor. Therefore is love the fulfilling of the law.*advoutry: prefix "a" meaning not or without, devout: devotion; plain hearted to God, being devoted to something or some one else. see James 2 for adultery

This also we know, I mean the season, how that it is time that we should now awake out of sleep. For now is our salvation nearer than when we believed. The night is passed and the day is come nigh. Let us therefore cast away the deeds of darkness, and let us put on the (Armour) of light. Let us walk honestly as it were in the daylight: not in eating and drinking: neither in chambering and wantonness, neither in strife and envying: but put ye on the Lord Jesus Christ. And make not provision for the flesh, to fulfill the lusts of it.

The 14th Chapter

Him that is weak in the faith, receive unto you, not in disputing and troubling his conscience. One believeth that he may eat all things. Another which is weak, eateth herbs. Let not him that eateth, despise him that eateth not. And let not him which eateth not, judge him that eateth. For God hath received him. What art thou that judgest another mans servant? Whether he stand or fall, that pertaineth unto his master: ye, he shall stand. For God is able to make him stand.

This man putteth difference between day and day. Another man counteth all days alike. See that no man waver in his own meaning. He that observeth one day more than another, doth it for the Lords pleasure. And he that observeth not one day more than another, doth it to please the lord also. He that eateth, doth it to please the lord, for he giveth God thanks. And he that eateth not, eateth not, to please the Lord with all, and giveth God thanks. For none of us liveth his own servant: neither doth any of us die his own servant. If we live, we live to be at the Lords will. And if we die we die at the Lords will. Whether we live therefore or die we are the Lords. For Christ therefore died and rose again, and revived that he might be Lord both of dead and quick.

But why dost thou then judge thy brother? Other why dost thou despise thy brother? We shall all be brought before the judgement seat of Christ. For it is written: as truly as I live saith the Lord, all knees shall bow to me, and all tongues shall give a knowledge to God. So shall every one of us give accounts of himself to God. Let us not therefore judge one another any more.

But judge this rather, that no man put a stumbling block or an occasion to fall in his brothers way. For I know and am full certified in the Lord Jesus that there is nothing common of itself: but unto him that judgeth it to be common: to him it is common. If thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. Cause not your treasure to be evil spoken of. For the kingdom of God is not meat and drink: but righteousness, peace and joy in the holy ghost. For whosoever in these things serveth Christ pleaseth well God, and is commended of men.

Let us follow those things which make for peace, and things wherewith one may edify another. Destroy not the work of God for a little meats sake. All things are pure: but it is evil for that man, which eateth with hurt of his conscience. It is good neither to eat flesh, neither to drink wine, neither any thing, whereby thy brother stumbleth, either falleth, or is made weak. Hast thou faith? have it with thy self before God. Happy is he that condemneth not himself in that thing which he alloweth. For he that maketh conscience, is damned if he eat: because he doth it not of faith. For whatsoever is not of faith, that same is sin.

The 15th Chapter

We which are strong, ought to bear the frailness of them which are weak, and not to stand in our own conceits. Let every man please his neighbor unto his wealth and edifying. For Christ pleased not himself: but as it is written. The rebukes of them which rebuked thee, fell on me. Whatsoever things are written afore time, are written for our learning, that we through patience and comfort of the scripture, might have hope.

The God of patience and consolation, give unto every one of you, that ye be like minded one towards another after the example of Christ *Jesu: that ye all agreeing together, may with one mouth praise God the father of our Lord Jesus. Wherefore receive ye one another as Christ received us, to the praise of God. And I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers. And let the gentiles praise God for his mercy, as it is written: For this cause I will praise thee among the gentiles, and sing in thy name. And again he saith: rejoice ye gentiles with his people. And again, praise the Lord all ye gentiles, and laud him all nations. And in another place Esaias saith: there shall be the root of Jesse, and he that shall rise to reign over the gentiles: in him shall the gentiles trust. The God of hope fill you with all joy and peace in believing: that ye may be rich in hope through the power of the holy ghost.*Jesu: Jesus from the Hebrew

I myself am full certified of you my brethren, that ye yourselves are full of goodness and filled with all knowledge, and are able to exhort one another. Nevertheless brethren I have somewhat boldly written unto you, as one that putteth you in remembrance, through the grace that is given me of God, that I should be the minister of *Jesu Christ among the Gentiles, and should minister the glad tidings of God, that the gentiles might be an acceptable offering sanctified by the holy ghost. I have therefore whereof I may rejoice in Christ *Jesu, in those things which pertain to God. For I dare not speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, with word and deed, in mighty signs and wonders, by the power of the spirit of God: so that from Jerusalem and the coast round about unto Illyricum, I have filled all countries with glad tidings of Christ.

So have I enforced myself to preach the Gospell, not where Christ was named, lest I should have built on another mans foundation: but as it is written: To whom he was not spoken of, they shall see: and they that heard not, shall understand. For this cause I have been often let to come unto you: but now seeing I have no more to do in these countries, and also have been desirous many years to come unto you, when I shall take my journey into spaine (Spain), I will come to you. I trust to see you in my journey, and to be brought on my way thitherward by you, after that I have somewhat enjoyed you.

Now go I unto Jerusalem, and minister unto the saints. For it hath pleased them of Macedonia and Achaia to make a certain distribution upon the poor saints which are at Jerusalem. It hath pleased them verily, and their debtors are they. For if the Gentiles be made partakers of their spiritual things, their duty is to minister unto them in carnal things. When I have performed this, and have brought them this fruit sealed. I will come back again by you into Spaine. And I am sure when I come, that I shall come with abundance of the blessing of the Gospell of Christ. I beseech you brethren for our Lord Jesus Christs sake, and for the love of the spirit, that ye help me in my business with your prayers to God for me, that I may be delivered from them which believe not in Jewry and that this my service, which I have to Jerusalem, may be accepted of the saints, that I may come unto you with joy, by the will of God, and may with you be refreshed. The God of peace be with you. Amen.

The 16th Chapter

I commend unto you Phebe our sister (which is a minister of the congregation of Cenchrea) that ye receive her in the Lord as it becometh saints, and that ye assist her in what soever business she needeth of your aid. For she hath succoured many, and mine own self. Greet Prisca and Aquila my helpers in Christ *Jesu, which have for my life laid down their own necks. Unto which not I only give thanks, but also the congregation of the Gentiles. Likewise greet the congregation that is in their house. Salute my well beloved Epenetes, which is the first fruit among them of Achaia. Greet Mary which bestowed much labour on us. Salute Andronicus and Junia my cousins, which were prisoners with me also, which are well taken among the Apostles, and were in Christ before me. Greet Amplias my beloved in the Lord. Salute Urban our helper in Christ, and Stachys my beloved. Salute Apells approved in Christ. Salute them which are of Aristobolus household. Salute Herodion my kinsman. Greet them of the household of Narcissus which are in the Lord. Salute Tryphena and Tryphosa, which women did labour in the Lord. Salute the beloved Persis, which laboured much in the Lord. Salute Rufus chosen in the Lord, and his mother and mine. Greet Asineritus, Phlegon, Herman, Patrobas, Hermen, and the brethren which are with them. Salute Philologus and Julia, Nereus and his sister, and Olimpha, and all the saints which are with them. Salute one another with an holy kiss. The congregations of Christ salute you. *Jesu: Jesus from the Hebrew

I beseech you brethren, mark them which cause division and give occasions of evil, contrary to the doctrine which ye have learned: and avoid them. For they that are such, serve not the Lord Jesus Christ: but their own bellies, and with sweet preachings and flattering word deceive the hearts of the innocents. For your obedience extendeth to all men. I am glad no doubt of you. But yet I would have you wise unto that which is good, and to be innocent as concerning evil. The God of peace tread Satan under your feet shortly. The grace of our Lord Jesu Christ be with you.

Timotheus my workfellow, and Lucius and Jason and Sopater my kinsmen, salute you, I Tertius salute you, which wrote this epistle in the Lord. Gaius mine host and the host of all the congregations, saluteth you. Erastus the chamberlain of the city saluteth you. And Quartus a brother saluteth you. The grace of our Lord *Jesu Christ be with you all. Amen.

To him that is of power to establish you according to my gospell and preaching of Jesus Christ in uttering of the mystery which was kept secret since the world began, but now is opened by the scriptures of prophecy, at the commandment of the everlasting God, to stir up obedience to the faith, published among all nations: To the same God, which alone is wise, be praise through Jesus Christ for ever. Amen.*Jesu: Jesus from the Hebrew

To the Romans. Sent from Corinth by Phebe, she that was the minister unto the congregation at Cenchrea.