Romans 3
1 What preferment then hath the Iewe? other what a vauntageth circumcision?
What then [is] the superiority of the Jew? Or what [is] the benefit of the circumcision?
2 Surely very moche. Fyrst vnto them was committed the worde of God
Much in every way; Chiefly indeed for for they were entrusted with the oracles of God.
3 What then though some of them did not beleve? shall their vnbeleve make the promes of god with out effecte?
What for if disbelieved some? Surely not the unbelief of them the faithfulness of God will nullify?
4 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.
Never would it be! should it be however God true, every now man a liar (even as *NK(o)*) it has been written: That then You may be justified in the words of You and (will prevail *N(k)O*) in judging You.
5 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.
If however the unrighteousness of us God’s righteousness shows, what will we say? Surely not [is] unrighteous God who is inflicting the wrath? According to man I speak;
6 God forbid. For how then shall God iudge the worlde?
Never would it be! Otherwise how will judge God the world?
7 Yf the veritie of God appere moare excellent thorow my lye vnto his prayse why am I hence forth iudged as a synner?
If (however *N(k)O*) the truth of God in my lie abounded to the glory of Him, why still also I myself also I myself as a sinner am judged?
8 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.
And surely even as we are denigrated and even as affirm some [that] we to say that Let us do the [things] evil that may come the good things? Their condemnation just is.
9 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
What then? Are we better? Not at all; We have already charged for Jews both and Greeks all under sin to be
10 as it is writte: There is none righteous no not one:
Even as it has been written that None there is righteous not even one;
11 There is none that vnderstondith there is none yt seketh after God
none there is who is understanding, none there is who is seeking after God;
12 they are all gone out of ye waye they are all made vnprofytable ther is none that doeth good no not one.
All turned away, together they became worthless; none there is (who *n*) is practicing good, not there is so much as one.
13 Their throte is an open sepulchre with their tounges they have disceaved: the poyson of Aspes is vnder their lippes.
A grave opened [is] the throat of them, with the tongues of them they were practicing deceit; [the] venom of vipers [is] under the lips of them;
14 Whose mouthes are full of coursynge and bitternes.
of whom the mouth of cursing and of bitterness is full.
15 Their fete are swyfte to sheed bloud.
swift [are] the feet of them to shed blood;
16 Destruccion and wretchednes are in their wayes.
ruin and misery [are] in the paths of them;
17 And the waye of peace they have not knowen.
and [the] way of peace not they have known.
18 There is no feare of God before their eyes.
Not there is fear of God before the eyes of them.
19 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
We know now that as much as the law says to those under the law it speaks, so that every mouth may be stopped, and under judgment may be all the world to God.
20 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.
Therefore by works of [the] Law not will be justified any flesh before Him; through for [the] Law [is] knowledge of sin.
21 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.
Now however apart from law [the] righteousness of God has been revealed being borne witness to by the Law and the Prophets,
22 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:
[the] righteousness now of God through faith from Jesus Christ toward all (and upon all *K*) those believing; Not for there is distinction.
23 for all have synned and lacke the prayse yt is of valoure before God:
All for have sinned and they fall short of the glory of God
24 but are iustified frely by his grace through the redemcion that is in Christ Iesu
being justified freely by the of Him grace through the redemption that [is] in Christ Jesus,
25 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
whom set forth as God a propitiation through faith in His blood for a showing forth of the righteousness of Him because of the forbearance of the having taken place beforehand sins —
26 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.
in the forbearance of God; for (of the *no*) showing forth the righteousness of Him in the present time for to be Him just and justifying the [one] of faith of Jesus.
27 Where is then thy reioysinge? It is excluded. By what lawe? by ye lawe of workes? Naye: but by the lawe of fayth.
Where then [is] the boasting? It has been excluded. Through what principle? That of works? No, but through [the] principle of faith.
28 For we suppose that a man is iustified by fayth without the dedes of ye lawe.
We reckon (therefore *N(k)O*) to be justified by faith a man apart from works of the Law.
29 Is he the God of the Iewes only? Is he not also the God of the Gentyls? Yes eve of the Gentyles also.
Or of Jews [is He] the God only, surely [is] (now *k*) also of Gentiles? Yes also of Gentiles,
30 For it is God only which iustifieth circumcision which is of fayth and vncircumcision thorow fayth.
(if indeed if indeed *N(k)O*) One God [is] who will justify [the] circumcision by faith and [the] uncircumcision through the [same] faith.
31 Do we then destroye the lawe thorow fayth? God forbid. But we rather mayntayne the lawe.
Law then do we nullify through faith? Never would it be! Instead law we uphold.
