Romans 3
1 What, then, [is] the superiority of the Jew? Or what the profit of the circumcision?
What preferment then hath the Iewe? other what a vauntageth circumcision?
2 Much in every way; for first, indeed, that they were entrusted with the oracles of God;
Surely very moche. Fyrst vnto them was committed the worde of God
3 for what, if certain were faithless? Will their faithlessness make the faithfulness of God useless?
What then though some of them did not beleve? shall their vnbeleve make the promes of god with out effecte?
4 Let it not be! And let God become true, and every man false, according as it has been written: “That You may be declared righteous in Your words, and may overcome in Your being 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 And if our unrighteousness establishes God’s righteousness, what will we say? Is God unrighteous who is inflicting the wrath? (I speak after the manner of a man.)
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 Let it not be! Since how will God judge the world?
God forbid. For how then shall God iudge the worlde?
7 For if the truth of God in my falsehood abounded more to His glory, why am I also yet 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 not, as we are spoken evil of, and as certain affirm us to say, “We may do the evil things, that the good ones may come?” Whose judgment is righteous.
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? Are we better? Not at all! For we charged before both Jews and Greeks with being 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 according as it has been written: “There is none righteous, not even one;
as it is writte: There is none righteous no not one:
11 there is none who is understanding, there is none who is seeking after God.
There is none that vnderstondith there is none yt seketh after God
12 All went out of the way, together they became unprofitable, there is none doing 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 opened grave; with their tongues they used deceit; poison of cobras [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 Ruin and misery [are] in their ways.
Destruccion and wretchednes are in their wayes.
17 And a way of peace they did not know.
And the waye of peace they have not knowen.
18 There is no fear of God before their eyes.”
There is no feare of God before their eyes.
19 And we have known that as many things as the Law says, to those in the Law it speaks, that every mouth may be stopped, and all the world may come under judgment to 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 for this reason by works of law will no flesh be declared righteous before Him, for through law is a 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 And now apart from law the righteousness of God has been revealed, testified to by 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 and the righteousness of God [is] through the faith of Jesus Christ to all, and on all those believing—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 fall short of the glory of God—
for all have synned and lacke the prayse yt is of valoure before God:
24 being declared righteous freely by His grace through the redemption that [is] in Christ Jesus,
but are iustified frely by his grace through the redemcion that is in Christ Iesu
25 whom God set forth [as] a propitiatory covering, through faith in His blood, for the showing forth of His righteousness, because of the passing over of the former sins in the forbearance 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 the showing forth of His righteousness in the present time, for His being righteous, and declaring him righteous 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] the boasting? It was excluded; by what law? Of works? No, but by a 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 therefore we reckon a man to be declared righteous by faith, apart from works of law.
For we suppose that a man is iustified by fayth without the dedes of ye lawe.
29 [Is He] only the God of Jews, and not also of nations?
Is he the God of the Iewes only? Is he not also the God of the Gentyls? Yes eve of the Gentyles also.
30 Yes, also of nations; since [there is] one God who will declare righteous circumcision by faith, and uncircumcision through faith.
For it is God only which iustifieth circumcision which is of fayth and vncircumcision thorow fayth.
31 Do we then make law useless through faith? Let it not be! Indeed, we establish law.
Do we then destroye the lawe thorow fayth? God forbid. But we rather mayntayne the lawe.
