Romans 3
1 WHAT then is the superiority of the Jew? or what is the advantage of circumcision?
What preferment then hath the Iewe? other what a vauntageth circumcision?
2 Much in every view: the principal one indeed is, that the oracles of God were entrusted to them.
Surely very moche. Fyrst vnto them was committed the worde of God
3 For what if some were unbelievers? shall their unbelief render the faithfulness of God ineffectual?
What then though some of them did not beleve? shall their vnbeleve make the promes of god with out effecte?
4 God forbid: but let God be true, though every man were a liar; as it is written, “That thou mayest be acknowledged just in thy sayings, and overcome when thou art judged.”
God forbid. Let god be true and all men lyars as it is written: That thou myghtest be iustifyed in thy sayinge and shuldest overcome when thou arte iudged.
5 But if our unrighteousness commend the righteousness of God, what shall we say? Is not God unrighteous in inflicting wrath? (I speak humanly).
Yf oure vnrightewesnes make the rightewesnes of God more excellent: what shall we saye? Is God vnrighteous which taketh vengeauce? I speake after the maner of me.
6 God forbid: for how then shall God judge the world?
God forbid. For how then shall God iudge the worlde?
7 For if the truth of God by my lying hath more abundantly contributed to his glory; why am I notwithstanding judged as a sinner?
Yf the veritie of God appere moare excellent thorow my lye vnto his prayse why am I hence forth iudged as a synner?
8 And why not admit, (as we are falsely reported of; and as some affirm we say, ) That we should do evil things, that good may come? whose condemnation is just.
and saye not rather (as men evyll speake of vs and as some affirme that we saye) let vs do evyll that good maye come therof. Whose damnacion is iuste.
9 What then? have we pre-eminence? Not at all: for we have before proved that both the Jews and Greeks are all under sin;
What saye we then? Are we better then they? No in no wyse. For we have all ready proved how that both Iewes and Gentils are all vnder synne
10 as it is written, “There is not a just person, no not one:
as it is writte: There is none righteous no not one:
11 there is none that understandeth, there is none that seeketh after God.
There is none that vnderstondith there is none yt seketh after God
12 All are turned aside together, they are become worthless; there is none that doeth good, there is not even one.
they are all gone out of ye waye they are all made vnprofytable ther is none that doeth good no not one.
13 Their throat is an open sepulchre; with their tongues they have spoken craftily; the poison of asps is under their lips:
Their throte is an open sepulchre with their tounges they have disceaved: the poyson of Aspes is vnder their lippes.
14 whose mouth is full of cursing and bitterness:
Whose mouthes are full of coursynge and bitternes.
15 their feet are swift to shed blood:
Their fete are swyfte to sheed bloud.
16 destruction and misery are in their ways.
Destruccion and wretchednes are in their wayes.
17 And they have not known the way of peace:
And the waye of peace they have not knowen.
18 there is not the fear of God before their eyes.”
There is no feare of God before their eyes.
19 Now we know that whatsoever things the law saith, it speaks to those who are under the law: that every mouth might be sealed up, and all the world become criminal before God.
Ye and we knowe that whatsoever ye lawe sayth he sayth it to them which are vnder the lawe. That all mouthes maye be stopped and all the worlde be subdued to god
20 Wherefore by the works of the law shall no flesh be justified before God: for by the law is the knowledge of sin.
because that by ye dedes of the lawe shall no flesshe be iustified in the sight of God. For by the lawe commeth the knowledge of synne.
21 But now distinct from the law the righteousness of God is manifest, receiving testimony from the law and the prophets;
Now verely is ye rigtewesnes that cometh of God declared without the fulfillinge of ye lawe havinge witnes yet of ye lawe and of the Prophetes.
22 the righteousness of God indeed by faith in Jesus Christ unto all and upon all that believe: for there is no difference:
The rightewesnes no dout which is good before God cometh by ye fayth of Iesus Christ vnto all and vpon all that beleve. Ther is no differece:
23 for all have sinned, and come short of the glory of God;
for all have synned and lacke the prayse yt is of valoure before God:
24 justified freely by his grace through the redemption which is in Christ Jesus:
but are iustified frely by his grace through the redemcion that is in Christ Iesu
25 whom God hath proposed as the propitiatory sacrifice through faith in his blood, in demonstration of his justice for the remission of past sins, through the patience of God;
whom God hath made a seate of mercy thorow faith in his bloud to shewe ye rightewesnes which before him is of valoure in yt he forgeveth ye synnes yt are passed which God dyd suffre
26 for a demonstration of his justice at this present time: that he might be just, though justifying him who is of the faith of Jesus.
to shewe at this tyme ye rightewesnes yt is alowed of him yt he myght be couted iuste and a iustifiar of him which belevith on Iesus.
27 Where then is boasting? It is excluded. By what law? of works? No: but by the law of faith.
Where is then thy reioysinge? It is excluded. By what lawe? by ye lawe of workes? Naye: but by the lawe of fayth.
28 We conclude therefore that by faith a man is justified, without works of law.
For we suppose that a man is iustified by fayth without the dedes of ye lawe.
29 Is he the God of the Jews only, and is he not also of the Gentiles? Yes, verily, of the Gentiles also:
Is he the God of the Iewes only? Is he not also the God of the Gentyls? Yes eve of the Gentyles also.
30 since it is one God who will justify the circumcision by faith, and the uncircumcision through faith.
For it is God only which iustifieth circumcision which is of fayth and vncircumcision thorow fayth.
31 Do we then abolish the law through faith? God forbid: but on the contrary, we give the law stability.
Do we then destroye the lawe thorow fayth? God forbid. But we rather mayntayne the lawe.
