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The 1st
Chapter
Paul a servant of Jesus Christ called to be an Apostle, put
apart to preach the Gospell of God, which he promised before 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
sanctifies, 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 you 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 you and I have.
I would that you 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 comes of God, is
opened, from faith to faith As it is written: The just shall live by
faith.
For the wrath of God appears 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.
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The 2nd
Chapter
Therefore are you inexcusable O man, whosoever you be that
judge. For in the same wherein you judge another, you condemn
yourself. For you that judge do even the same self things. But we
are sure that the judgement of God is according to truth, against
them which commit such things. Think you this O you man that judge
them which do such things, and yet do even the very same, that you
shall escape the judgement of God? Either despise you the riches of
his goodness, patience and long sufferance? and remember not how
that the kindness of God leads you to repentance?
But you after your hard heart that cannot repent, heap you
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 does evil: of the Jewe
first, and also of the Gentile. To every man that does 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 has
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 bears 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, you are called a Jewe, and trust in the law and rejoice
in God, and know his will, and have experience of good, and bad, in
that you are informed by the law: and believe that you yourself are
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 have the example of that which ought to be known, and of the
truth, in the law. But you which teach another, teach not yourself.
You preach a man should not steal: and yet you stealest. You say, a
man should not commit *advoutry and you break wedlock. You abhorr
images, and rob God of his honour. You rejoice in the law, and
through breaking the law, dishonour God. For the name of God is evil
spoken of among the Gentiles through you, as it is written.
Circumcision verily avails, if you keep the law. But if you
break the law, your 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
you, which being under the letter and circumcision, do 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.
*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.
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The 3rd
Chapter
What preferment than has the Jewe? other what advantages
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 you might
be justified in your saying and should overcome when you are judged.
If our unrighteousness make the righteousness of God more
excellent: what shall we say? Is God unrighteous which takes
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 here, now
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 understands, there is none that seeks after God, they are
all gone out of the way, they are all made unprofitable, there is
none that does 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 says, he says 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
comes the knowledge of sin.
Now verily is the righteousness that comes 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,
comes 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 has
made a seat of mercy through faith in his blood, to show the
righteousness which before him is of valour, in that he forgives the
sins that are passed, which God did suffer (allow) to show at this
time, the righteousness that is allowed of him, that he might be
counted just, and a justifier of him which believes on Jesus.
Where is then your rejoicing? It is excluded. By what law? by
the law of works? No: 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 justifies 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.
*Jesu: Jesus
from the Hebrew
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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 has
he wherein to rejoice: but not with God. For what says the
scripture? Abraham believed God, and it was counted unto him for
righteousness. To him that works, is the reward not reckoned of
favour: but of duty. To him that works not but believes on him that
justifies the ungodly, is his faith counted for righteousness. Even
as David describes the blessedfulness of the man unto whom God
ascribes righteousness without deeds. Blessed are they, whose
unrighteousnesses are forgiven, and whose sins are covered. Blessed
is that man to whom the Lord imputes 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 comes 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 causes 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 you a father to many nations, even before God whom you
have believed, which quickens 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 your 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.
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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 brings patience, patience brings experience, experience
brings hope. And hope makes 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
sets out his love that he has 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 comes the righteousness that
brings 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.
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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 you 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 from this time 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, dies
no more. Death has no more power over him. For as touching that he
died, he died concerning sin, once. And as touching that he lives,
he lives unto God. Likewise imagine you also, that you are dead
concerning sin but are alive unto God through Jesus Christ our Lord.
Let not sin reign therefore in your mortal bodies, that you should
thereunto obey in the lusts of it. Neither give you 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 you 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 you not how that to whomsoever you
commit your selves as servants to obey: his servants you are to whom
you obey: whether it be of sin unto death, or of obedience unto
righteousness? God be thanked, that though you were once the
servants of sin, you have yet obeyed with heart unto the form of
doctrine whereunto you were delivered. you 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
you have given your members servants to uncleanness and to iniquity,
from iniquity unto iniquity: even so now give your members servants
unto righteousness, that you may be sanctified. For when you were
servants of sin, you were not under righteousness. What fruit had
you then in those things, whereof you are now ashamed. For the end
of those things is death. But now are you delivered from sin, and
made the servants of God, and have your fruit that you 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.
*Jesu: Jesus from the Hebrew |
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The 7th
Chapter
Remember you not brethren (I speak to them that know the law)
how that the law has power over a man as long as it endures? For the
woman which is in subjection to a man, is bound by the law to the
man, as long as he lives. If the man be dead, she is loosed from the
law of the man. So then if while the man lives 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 you my brethren, are dead concerning the law by the
body of Christ, that you 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, you shall 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. No
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 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 dwells in me. For I know that in me (that is to say in my
flesh) dwells 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 dwells
in me, does 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.
*concupiscence: strong desire; lust of
the flesh, lust of the eye and/or pride of goods. *wot (know) |
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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 brings life through Jesus Christ, has 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.
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 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 you 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 has
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
dwells in you.
Therefore brethren we are now debtors, not to the flesh, to
live after the flesh. For if you live after the flesh, you must die.
But if you mortify the deeds of the body, by the help of the spirit,
you shall live. For as many as are led by the spirit of God: they
are the sons of God. For you have not received the spirit of bondage
to fear any more, but you have received the spirit of adoption
whereby we cry Abba father. The same spirit certifies 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 abides looking when the sons of God shall appear,
because the creatures are subdued to vanity against their will: but
for his will which subdues 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 groans
with us also, and travails 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 sees? But and if we hope for that we see not, then do we with
patience abide for it.
Likewise the spirit also helps our infirmities. For we know not
what to desire as we ought: but the spirit makes intercession
mightily for us with groanings which cannot be expressed with
tongue. And he that searches the hearts, knows what is the meaning
of the spirit: for he makes 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
justifies: who then shall condemn? it is Christ which is dead, yes
rather which is risen again, which is also on the right hand of God,
and makes 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 your 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. you 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. *emnity
(enmity :hostility)
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Chapters 1-8 |
9-end
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