Romans 4
1 What shall we saye then that Abraham oure father as pertayninge to ye flesshe dyd finde?
What then will we say to have discovered Abraham the (ancestor *N(K)O*) of us according to [the] flesh?
2 If Abraham were iustified by dedes the hath he wherin to reioyce: but not with god.
If for Abraham by works was justified, he has ground of boasting but not toward (*k*) God.
3 For what sayth the scripture? Abraham beleved god and it was counted vnto him for rightewesnes.
What for the Scripture says? Believed then Abraham in God, and it was reckoned to him for righteousness.
4 To him that worketh is the rewarde not reckened of favour: but of duty.
To the [one] now working the reward not is reckoned according to grace but according to (*k*) debt;
5 To him that worketh not but beleveth on him that iustifieth the vngodly is his fayth counted for rightewesnes.
To the [one] however not working, believing however on the [One] justifying the ungodly, is reckoned the faith of him for righteousness.
6 Even as David describeth the blessedfulnes of the man vnto whom god ascribeth rihgtewesnes without dedes.
just as also David declares the blessedness of the man to whom God credits righteousness apart from works:
7 Blessed are they whose vnrightewesnes are forgeven and whose synnes are covered.
Blessed [are] they of whom are forgiven the lawless deeds and of whom are covered the sins;
8 Blessed is that ma to whom the Lorde imputeth not synne.
blessed [is] [the] man (of whom *N(k)O*) certainly not may reckon [the] Lord sin.
9 Came this blessednes then vpon the circumcised or vpon the vncircucised? We saye verely how that fayth was rekened to Abraham for rightewesnes.
[Is] the blessing then this on the circumcision or also on the uncircumcision? We are saying for (that: *k*) was credited to Abraham the faith as righteousness.
10 How was it rekened? in the tyme of circumcision? or in the tyme before he was circumcised? Not in tyme of circucision: but when he was yet vncircumcised.
How then was it credited? In circumcision being or in uncircumcision? Not in circumcision but in uncircumcision;
11 And he receaved the signe of circumcision as a seale of yt rightewesnes which is by fayth which fayth he had yet beynge vncircucised: that he shuld be the father of all them that beleve though they be not circumcised that rightewesnes myght be imputed to them also:
And [the] sign he received of circumcision, a seal of the righteousness of the faith that [he had] [while] in the uncircumcision; for the to be him father of all those believing in uncircumcision, for to be credited also to them the righteousness,
12 and that he myght be the father of the circumcised not because they are circumcised only: but because they walke also in the steppes of that fayth yt was in oure father Abraham before the tyme of circumcision.
and father of circumcision to those not of circumcision only but also to those walking in the steps during (the *k*) uncircumcision (of the *k*) faith of the father of us Abraham.
13 For the promes that he shuld be the heyre of the worlde was not geven to Abraha or to his seed thorow the lawe: but thorow ye rightewesnes which cometh of fayth.
Not for through [the] Law [was] the promise to Abraham or to the descendants of him that heir he being (of the *k*) world but through [the] righteousness of faith.
14 For yf they which are of the lawe be heyres then is fayth but vayne and the promes of none effecte.
If for those of [the] Law [are] heirs, has been made void faith and has been nullified the promise;
15 Because the lawe causeth wrathe. For where no lawe is there is no trasgression.
For law wrath brings; where (now *N(k)O*) no there is law, neither [is] transgression.
16 Therfore by fayth is the inheritauce geven that it myght come of faveour: and the promes myght be sure to all the seed. Not to them only which are of the lawe: but also to them which are of the fayth of Abraham which is the father of vs all.
Therefore it [is] of faith, that [it may be] according to grace, for to be sure the promise to all the seed, not to that of the law only but also to that of [the] faith of Abraham, who is [the] father of all of us —
17 As it is wrytten: I have made the a father to many nacions even before god whom thou hast beleved which quyckeneth the deed and called those thinges which be not as though they were.
even as it has been written that A father of many nations I have made you, before whom he believed God, who is giving life to the dead and calling the [things] not [into] being as existing;
18 Which Abraham contrary to hope beleved in hope that he shuld be the father of many nacions accordynge to that which was spoken:
who against hope in hope believed for to become him [the] father of many nations according to that spoken; So will be the offspring of you;
19 So shall thy seed be. And he faynted not in the fayth nor yet consydered hys awne body which was now deed even when he was almost an hondred yeare olde: nether yet that Sara was past chyldeberinge.
And not having become weak in the faith (not *K*) he considered his own body already expired, a hundred years old about being, and the lifelessness of the womb of Sarah,
20 He stackered not at the promes of God thorow vnbelefe: but was made stronge in the fayth and gave honour to God
About however the promise of God not he did waver through unbelief, but was strengthened in faith, having given glory to God
21 full certifyed that what he had promised that he was able to make good.
and having been fully assured that what He has promised able He is also to do;
22 And therfore was it reckened to him for rightewesnes.
Therefore also it was credited to him unto righteousness.
23 It is not written for him only that it was reckened to him for rightewesnes:
Not it was written now on account of him alone that it was credited to him,
24 but also for vs to whom it shalbe counted for rightewesnes so we beleve on him that raysed vp Iesus oure Lorde from deeth.
but also on account of us to whom it is about to be credited, to those believing on the [One] having raised Jesus the Lord of us out from [the] dead,
25 Which was delivered for oure synnes and rose agayne forto iustifie vs.
who was delivered over for the trespasses of us and was raised for the justification of us.
