The Bible (Old and New Testaments)

For the inuisible things of him, that is, his eternal power and Godhead, are seene by ye creation of the worlde, being considered in his workes, to the intent that they should be without excuse:

Because that when they knewe God, they glorified him not as God, neither were thankefull, but became vaine in their thoughtes, and their foolish heart was full of darkenesse.

When they professed themselues to be wise, they became fooles.

For they turned the glorie of the incorruptible God to the similitude of the image of a corruptible man, and of birdes, and foure footed beastes, and of creeping things.

Wherefore also God gaue them vp to their hearts lusts, vnto vncleannesse, to defile their owne bodies betweene themselues:

Which turned the trueth of God vnto a lie, and worshipped and serued the creature, forsaking the Creator, which is blessed for euer, Amen.

For this cause God gaue them vp vnto vile affections: for euen their women did change the naturall vse into that which is against nature.

And likewise also the men left the naturall vse of the woman, and burned in their lust one toward another, and man with man wrought filthinesse, and receiued in themselues such recompence of their errour, as was meete.

For as they regarded not to acknowledge God, euen so God deliuered them vp vnto a reprobate minde, to doe those things which are not conuenient,

Being full of all vnrighteousnesse, fornication, wickednes, couetousnes, maliciousnes, full of enuie, of murder, of debate, of deceit, taking all things in the euill part, whisperers,

Backbiters, haters of God, doers of wrong, proude, boasters, inuenters of euil things, disobedient to parents, without vnderstanding, couenant breakers, without naturall affection, such as can neuer be appeased, mercilesse.

Which men, though they knew ye Lawe of God, how that they which comit such things are worthie of death, yet not onely do the same, but also fauour them that doe them.

Therefore thou art inexcusable, O man, whosoeuer thou art that condemnest: for in that that thou condemnest another, thou condemnest thy selfe: for thou that condemnest, doest the same things.

But we know that the iudgement of God is according to trueth, against them which comit such things.

And thinkest thou this, O thou man, that condemnest them which doe such thinges, and doest the same, that thou shalt escape the iudgement of God?

Or despisest thou the riches of his bountifulnesse, and patience, and long sufferance, not knowing that the bountifulnesse of God leadeth thee to repentance?

But thou, after thine hardnesse, and heart that canot repent, heapest vp as a treasure vnto thy selfe wrath against the day of wrath, and of the declaration of the iust iudgement of God,

Who wil reward euery man according to his woorkes:

That is, to them which through patience in well doing, seeke glorie, and honour, and immortalitie, euerlasting life:

But vnto them that are contentious and disobey the trueth, and obey vnrighteousnesse, shalbe indignation and wrath.

Tribulation and anguish shalbe vpon the soule of euery man that doeth euill: of the Iewe first, and also of the Grecian.

But to euery man that doeth good, shalbe glory, and honour, and peace: to the Iew first, and also to the Grecian.

For there is no respect of persons with God.

For as many as haue sinned without the Lawe, shall perish also without the Lawe: and as many as haue sinned in the Lawe, shall be iudged by the Lawe,

(For the hearers of the Lawe are not righteous before God: but the doers of the Lawe shalbe iustified.

For when the Gentiles which haue not the Lawe, doe by nature, the things conteined in the Lawe, they hauing not the Lawe, are a Lawe vnto themselues,

Which shew the effect of the Lawe written in their hearts, their conscience also bearing witnes, and their thoughts accusing one another, or excusing,)

At the day when God shall iudge the secretes of men by Iesus Christ, according to my Gospel.

Beholde, thou art called a Iewe, and restest in the Lawe, and gloriest in God,

And knowest his will, and triest the things that dissent from it, in that thou art instructed by the Lawe:

And persuadest thy selfe that thou art a guide of the blinde, a light of them which are in darkenesse,

An instructer of them which lacke discretion, a teacher of the vnlearned, which hast the forme of knowledge, and of the truth in ye Law.

Thou therefore, which teachest another, teachest thou not thy selfe? thou that preachest, A man should not steale, doest thou steale?

Thou that saist, A man should not commit adulterie, doest thou commit adulterie? thou that abhorrest idoles, committest thou sacrilege?

Thou that gloriest in the Lawe, through breaking the Lawe, dishonourest thou God?

For ye Name of God is blasphemed among the Gentiles through you, as it is written.

For circucision verely is profitable, if thou do the Lawe: but if thou be a transgressour of the Lawe, thy circumcision is made vncircumcision.

Therefore if the vncircumcision keepe the ordinances of the Lawe, shall not his vncircumcision be counted for circumcision?

And shall not vncircumcision which is by nature (if it keepe the Lawe) condemne thee which by the letter and circumcision art a transgressour of the Lawe?

For hee is not a Iewe, which is one outwarde: neither is that circumcision, which is outward in the flesh:

But he is a Iewe which is one within, and the circumcision is of the heart, in the spirite not in the letter, whose praise is not of men, but of God.

What is then the preferment of the Iewe? or what is the profite of circumcision?

Much euery maner of way: for chiefly, because vnto them were of credite committed the oracles of God.

For what, though some did not beleeue? shall their vnbeliefe make the faith of God without effect?

God forbid: yea, let God be true, and euery man a lyar, as it is written, That thou mightest be iustified in thy words, and ouercome, when thou art iudged.

Now if our vnrighteousnes comend the righteousnes of God, what shall we say? Is God vnrighteous which punisheth? (I speake as a man.)

God forbid: els how shall God iudge ye world?

For if the veritie of God hath more abounded through my lye vnto his glorie, why am I yet condemned as a sinner?

And (as we are blamed, and as some affirme, that we say) why doe we not euil, that good may come thereof? whose damnation is iust.

What then? are we more excellent? No, in no wise: for we haue alreadie prooued, that all, both Iewes and Gentiles are vnder sinne,

As it is written, There is none righteous, no not one.

There is none that vnderstandeth: there is none that seeketh God.

They haue all gone out of the way: they haue bene made altogether vnprofitable: there is none that doeth good, no not one.

Their throte is an open sepulchre: they haue vsed their tongues to deceit: the poyson of aspes is vnder their lippes.

Whose mouth is full of cursing and bitternesse.

Their feete are swift to shead blood.

Destruction and calamity are in their waies,

And ye way of peace they haue not knowen.

The feare of God is not before their eies.

Now we know that whatsoeuer ye Lawe saieth, it saieth it to them which are vnder ye Law, that euery mouth may bee stopped, and all the world be subiect to the iudgement of God.

Therefore by the woorkes of the Lawe shall no flesh be iustified in his sight: for by the Lawe commeth the knowledge of sinne.

But nowe is the righteousnesse, of God made manifest without the Lawe, hauing witnes of the Lawe and of the Prophets,

To wit, the righteousnesse of God by the faith of Iesus Christ, vnto all, and vpon all that beleeue.

For there is no difference: for all haue sinned, and are depriued of the glorie of God,

And are iustified freely by his grace, through the redemption that is in Christ Iesus,

Whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousnes, by the forgiuenesse of the sinnes that are passed,

Through the patience of God, to shewe at this time his righteousnesse, that hee might be iust, and a iustifier of him which is of the faith of Iesus.

Where is then the reioycing? It is excluded. By what Lawe? of woorkes? Nay: but by the Lawe of faith.

Therefore we conclude, that a man is iustified by faith, without the workes of the Lawe.

God, is he the God of the Iewes onely, and not of the Gentiles also? Yes, euen of the Gentiles also.

For it is one God, who shall iustifie circumcision of faith, and vncircumcision through faith.

Doe we then make the Lawe of none effect through faith? God forbid: yea, we establish the Lawe.

What shall we say then, that Abraham our father hath found concerning the flesh?

For if Abraham were iustified by workes, he hath wherein to reioyce, but not with God.

For what saith the Scripture? Abraham beleeued God, and it was counted to him for righteousnesse.

Nowe to him that worketh, the wages is not counted by fauour, but by dette:

But to him that worketh not, but beleeueth in him that iustifieth the vngodly, his faith is counted for righteousnesse.

Euen as Dauid declareth the blessednesse of the man, vnto whom God imputeth righteousnes without workes, saying,

Blessed are they, whose iniquities are forgiuen, and whose sinnes are couered.

Blessed is the man, to whom the Lord imputeth not sinne.

Came this blessednesse then vpon the circumcision onely, or vpon the vncircumcision also? For we say, that faith was imputed vnto Abraham for righteousnesse.

Howe was it then imputed? when he was circumcised, or vncircumcised? not when he was cricumcised, but when he was vncircumcised.

After, he receiued the signe of circumcision, as the seale of the righteousnesse of ye faith which he had, when he was vncircumcised, that he should be the father of all them that beleeue, not being circumcised, that righteousnesse might be imputed to them also,

And the father of circumcision, not vnto them onely which are of the circumcision, but vnto them also that walke in the steppes of the faith of our father Abraham, which he had when he was vncircumcised.

For the promise that he should be the heire of the worlde, was not giuen to Abraham, or to his seede, through the Lawe, but through the righteousnesse of faith.

For if they which are of the Lawe, be heires, faith is made voide, and the promise is made of none effect.

For the Lawe causeth wrath: for where no Lawe is, there is no transgression.

Therefore it is by faith, that it might come by grace, and the promise might be sure to all the seede, not to that onely which is of the Lawe: but also to that which is of the faith of Abraham, who is the father of vs all,

(As it is written, I haue made thee a father of many nations) euen before God whom he beleeued, who quickeneth the dead, and calleth those thinges which be not, as though they were.

Which Abraham aboue hope, beleeued vnder hope, that he should be the father of many nations: according to that which was spoken to him, So shall thy seede be.

And he not weake in the faith, considered not his owne bodie, which was nowe dead, being almost an hundreth yeere olde, neither the deadnes of Saraes wombe.

Neither did he doubt of the promise of God through vnbeliefe, but was strengthened in the faith, and gaue glorie to God,

Being fully assured that he which had promised, was also able to doe it.

And therefore it was imputed to him for righteousnesse.

Nowe it is not written for him onely, that it was imputed to him for righteousnesse,

But also for vs, to whom it shalbe imputed for righteousnesse, which beleeue in him that raised vp Iesus our Lord from the dead,

Who was deliuered to death for our sinnes, and is risen againe for our iustification.

Then being iustified by faith, we haue peace toward God through our Lord Iesus Christ.

By who also through faith, we haue had this accesse into this grace, wherein we stand, and reioyce vnder ye hope of the glory of God.

Neither that onely, but also we reioyce in tribulations, knowing that tribulation bringeth forth patience,