{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_8352/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_8352","id":"gutenberg_8352","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/8352","summary":null,"tags":["Bible. Romans","Category: Religion/Spirituality"],"text":"This eBook was produced by David Widger\nfrom etext #1581 prepared by Dennis McCarthy, Atlanta, Georgia\nand Tad Book, student, Pontifical North American College, Rome.\n\n\n\n\n\nTHE HOLY BIBLE\n\n\n\n\nTranslated from the Latin Vulgate\n\n\nDiligently Compared with the Hebrew, Greek,\nand Other Editions in Divers Languages\n\n\nTHE OLD TESTAMENT\nFirst Published by the English College at Douay\nA.D. 1609 & 1610\n\nand\n\nTHE NEW TESTAMENT\nFirst Published by the English College at Rheims\nA.D. 1582\n\n\nWith Annotations\n\n\nThe Whole Revised and Diligently Compared with\nthe Latin Vulgate by Bishop Richard Challoner\nA.D. 1749-1752\n\n\n\n\n\nTHE EPISTLE OF ST. PAUL THE APOSTLE TO THE ROMANS\n\nSt. Paul wrote this epistle at Corinth, when he was preparing to go to\nJerusalem with the charitable contributions collected in Achaia and\nMacedonia for the relief of the Christians in Judea; which was about\ntwenty-four years after Our Lord's Ascension. It was written in Greek;\nbut at the same time translated into Latin, for the benefit of those who\ndid not understand that language.  And though it is not the first of his\nEpistles in the order of time, yet it is first placed on account of\nsublimity of the matter contained in it, of the preeminence of the place\nto which it was sent, and in veneration of the Church.\n\n\nRomans Chapter 1\n\nHe commends the faith of the Romans, whom he longs to see. The\nphilosophy of the heathens, being void of faith and humility, betrayed\nthem into shameful sins.\n\n1:1. Paul, a servant of Jesus Christ, called to be an apostle, separated\nunto the gospel of God.\n\n1:2. Which he had promised before, by his prophets, in the holy\nscriptures,\n\n1:3. Concerning his Son, who was made to him of the seed of David,\naccording to the flesh,\n\n1:4. Who was predestinated the Son of God in power, according to the\nspirit of sanctification, by the resurrection of our Lord Jesus Christ\nfrom the dead:\n\nPredestinated, etc... Christ as man, was predestinated to be the Son of\nGod: and declared to be so (as the apostle here signifies) first, by\npower, that is, by his working stupendous miracles; secondly, by the\nspirit of sanctification, that is, by his infinite sanctity; thirdly, by\nhis ressurection, or raising himself from the dead.\n\n1:5. By whom we have received grace and apostleship for obedience to the\nfaith, in all nations, for his name:\n\n1:6. Among whom are you also the called of Jesus Christ:\n\n1:7. To all that are at Rome, the beloved of God, called to be saints.\nGrace to you and peace, from God our Father and from the Lord Jesus\nChrist.\n\n1:8. First, I give thanks to my God, through Jesus Christ, for you all:\nbecause your faith is spoken of in the whole world.\n\n1:9. For God is my witness, whom I serve in my spirit in the gospel of\nhis Son, that without ceasing I make a commemoration of you:\n\n1:10. Always in my prayers making request, if by any means now at length\nI may have a prosperous journey, by the will of God, to come unto you.\n\n1:11. For I long to see you that I may impart unto you some spiritual\ngrace, to strengthen you:\n\n1:12. That is to say, that I may be comforted together in you by that\nwhich is common to us both, your faith and mine.\n\n1:13. And I would not have you ignorant, brethren, that I have often\npurposed to come unto you (and have been hindered hitherto) that I might\nhave some fruit among you also, even as among other Gentiles.\n\n1:14. To the Greeks and to the barbarians, to the wise and to the\nunwise, I am a debtor.\n\n1:15. So (as much as is in me) I am ready to preach the gospel to you\nalso that are at Rome.\n\n1:16. For I am not ashamed of the gospel. For it is the power of God\nunto salvation to every one that believeth: to the Jew first and to the\nGreek.\n\n1:17. For the justice of God is revealed therein, from faith unto faith,\nas it is written: The just man liveth by faith.\n\n1:18. For the wrath of God is revealed from heaven against all\nungodliness and injustice of those men that detain the truth of God in\ninjustice:\n\n1:19. Because that which is known of God is manifest in them.  For God\nhath manifested it unto them.\n\n1:20. For the invisible things of him from the creation of the world are\nclearly seen, being understood by the things that are made. His eternal\npower also and divinity: so that they are inexcusable.\n\n1:21. Because that, when they knew God, they have not glorified him as\nGod or given thanks: but became vain in their thoughts.  And their\nfoolish heart was darkened.\n\n1:22. For, professing themselves to be wise, they became fools.\n\n1:23. And they changed the glory of the incorruptible God into the\nlikeness of the image of a corruptible man and of birds, and of\nfourfooted beasts and of creeping things.\n\n1:24. Wherefore, God gave them up to the desires of their heart, unto\nuncleanness: to dishonour their own bodies among themselves.\n\n1:25. Who changed the truth of God into a lie and worshipped and served\nthe creature rather than the Creator, who is blessed for ever. Amen.\n\n1:26. For this cause, God delivered them up to shameful affections. For\ntheir women have changed the natural use into that use which is against\nnature.\n\nGod delivered them up... Not by being author of their sins, but by\nwithdrawing his grace, and so permitting them, in punishment of their\npride, to fall into those shameful sins.\n\n1:27. And, in like manner, the men also, leaving the natural use of the\nwomen, have burned in their lusts, one towards another: men with men,\nworking that which is filthy and receiving in themselves the recompense\nwhich was due to their error.\n\n1:28. And as they liked not to have God in their knowledge, God\ndelivered them up to a reprobate sense, to do those things which are not\nconvenient.\n\n1:29. Being filled with all iniquity, malice, fornication, avarice,\nwickedness: full of envy, murder, contention, deceit, malignity:\nwhisperers,\n\n1:30. Detractors, hateful to God, contumelious, proud, haughty,\ninventors of evil things, disobedient to parents,\n\n1:31. Foolish, dissolute: without affection, without fidelity, without\nmercy.\n\n1:32. Who, having known the justice of God, did not understand that they\nwho do such things, are worthy of death: and not only they that do them,\nbut they also that consent to them that do them.\n\nRomans Chapter 2\n\nThe Jews are censured, who make their boast of the law and keep it not.\nHe declares who are the true Jews.\n\n2:1. Wherefore thou art inexcusable, O man, whosoever thou art that\njudgest. For wherein thou judgest another, thou condemnest thyself. For\nthou dost the same things which thou judgest.\n\n2:2. For we know that the judgment of God is, according to truth,\nagainst them that do such things.\n\n2:3. And thinkest thou this, O man, that judgest them who do such things\nand dost the same, that thou shalt escape the judgment of God?\n\n2:4. Or despisest thou the riches of his goodness and patience and\nlongsuffering? Knowest thou not that the benignity of God leadeth thee\nto penance?\n\n2:5. But according to thy hardness and impenitent heart, thou treasurest\nup to thyself wrath, against the day of wrath and revelation of the just\njudgment of God:\n\n2:6. Who will render to every man according to his works.\n\n2:7. To them indeed who, according to patience in good work, seek glory\nand honour and incorruption, eternal life:\n\n2:8. But to them that are contentious and who obey not the truth but\ngive credit to iniquity, wrath and indignation.\n\n2:9. Tribulation and anguish upon every soul of man that worketh evil:\nof the Jew first, and also of the Greek.\n\n2:10. But glory and honour and peace to every one that worketh good: to\nthe Jew first, and also to the Greek.\n\n2:11. For there is no respect of persons with God.\n\n2:12. For whosoever have sinned without the law shall perish without the\nlaw: and whosoever have sinned in the law shall be judged by the law.\n\n2:13. For not the hearers of the law are just before God: but the doers\nof the law shall be justified.\n\n2:14. For when the Gentiles, who have not the law, do by nature those\nthings that are of the law; these, having not the law, are a law to\nthemselves.\n\n2:15. Who shew the work of the law written in their hearts, their\nconscience bearing witness to them: and their thoughts between\nthemselves accusing or also defending one another,\n\n2:16. In the day when God shall judge the secrets of men by Jesus\nChrist, according to my gospel.\n\n2:17. But if thou art called a Jew and restest in the law and makest thy\nboast of God,\n\n2:18. And knowest his will and approvest the more profitable things,\nbeing instructed by the law:\n\n2:19. Art confident that thou thyself art a guide of the blind, a light\nof them that are in darkness,\n\n2:20. An instructor of the foolish, a teacher of infants, having the\nform of knowledge and of truth in the law.\n\n2:21. Thou therefore, that teachest another, teachest not thyself: thou,\nthat preachest that men should not steal, stealest.\n\n2:22. Thou, that sayest men should not commit adultery, committest\nadultery: thou, that abhorrest idols, committest sacrilege:\n\n2:23. Thou, that makest thy boast of the law, by transgression of the\nlaw dishonourest God.\n\n2:24. (For the name of God through you is blasphemed among the Gentiles,\nas it is written.)\n\n2:25. Circumcision profiteth indeed, if thou keep the law: but if thou\nbe a transgressor of the law, thy circumcision is made uncircumcision.\n\n2:26. If then, the uncircumcised keep the justices of the law, shall not\nthis uncircumcision be counted for circumcision?\n\n2:27. And shall not that which by nature is uncircumcision, if it fulfil\nthe law, judge thee, who by the letter and circumcision art a\ntransgressor of the law?\n\n2:28. For it is not he is a Jew, who is so outwardly: nor is that\ncircumcision which is outwardly in the flesh.\n\n2:29. But he is a Jew that is one inwardly and the circumcision is that\nof the heart, in the spirit not in the letter: whose praise is not of\nmen, but of God.\n\nRomans Chapter 3\n\nThe advantages of the Jews. All men are sinners and none can be\njustified by the works of the law, but only by the grace of Christ.\n\n3:1. What advantage then hath the Jew: or what is the profit of\ncircumcision?\n\n3:2. Much every way. First indeed, because the words of God were\ncommitted to them.\n\n3:3. For what if some of them have not believed? Shall their unbelief\nmake the faith of God without effect? God forbid!\n\n3:4. But God is true and every man a liar, as it is written: That thou\nmayest be justified in thy words and mayest overcome when thou art\njudged.\n\nGod only is essentially true. All men in their own capacity are liable\nto lies and errors: nevertheless God, who is the truth, will make good\nhis promise of keeping his church in all truth.  See St. John 16.13.\n\n3:5. But if our injustice commend the justice of God, what shall we say?\nIs God unjust, who executeth wrath?\n\n3:6. (I speak according to man.) God forbid! Otherwise how shall God\njudge this world?\n\n3:7. For if the truth of God hath more abounded through my lie, unto his\nglory, why am I also yet judged as a sinner?\n\n3:8. And not rather (as we are slandered and as some affirm that we say)\nlet us do evil that there may come good? Whose damnation is just.\n\n3:9. What then? Do we excel them? No, not so. For we have charged both\nJews and Greeks, that they are all under sin.\n\n3:10. As it is written: There is not any man just.\n\nThere is not any man just, viz...  by virtue either of the law of\nnature, or of the law of Moses; but only by faith and grace.\n\n3:11. There is none that understandeth: there is none that seeketh after\nGod.\n\n3:12. All have turned out of the way: they are become unprofitable\ntogether: there is none that doth good, there is not so much as one.\n\n3:13. Their throat is an open sepulchre: with their tongues they have\ndealt deceitfully. The venom of asps is under their lips.\n\n3:14. Whose mouth is full of cursing and bitterness:\n\n3:15. Their feet swift to shed blood:\n\n3:16. Destruction and misery in their ways:\n\n3:17. And the way of peace they have not known.\n\n3:18. There is no fear of God before their eyes.\n\n3:19. Now we know that what things soever the law speaketh, it speaketh\nto them that are in the law: that every mouth may be stopped and all the\nworld may be made subject to God.\n\n3:20. Because by the works of the law no flesh shall be justified before\nhim. For by the law is the knowledge of sin.\n\n3:21. But now, without the law, the justice of God is made manifest,\nbeing witnessed by the law and the prophets.\n\n3:22. Even the justice of God, by faith of Jesus Christ, unto all, and\nupon all them that believe in him: for there is no distinction.\n\n3:23. For all have sinned and do need the glory of God.\n\n3:24. Being justified freely by his grace, through the redemption that\nis in Christ Jesus,\n\n3:25. Whom God hath proposed to be a propitiation, through faith in his\nblood, to the shewing of his justice, for the remission of former sins,\n\n3:26. Through the forbearance of God, for the shewing of his justice in\nthis time: that he himself may be just and the justifier of him who is\nof the faith of Jesus Christ.\n\n3:27. Where is then thy boasting? It is excluded. By what law?  Of\nworks? No, but by the law of faith.\n\n3:28. For we account a man to be justified by faith, without the works\nof the law.\n\nBy faith, etc... The faith, to which the apostle here attributes man's\njustification, is not a presumptuous assurance of our being justified;\nbut a firm and lively belief of all that God has revealed or promised.\nHeb. 11. A faith working through charity in Jesus Christ. Gal. 5.6. In\nshort, a faith which takes in hope, love, repentance, and the use of the\nsacraments. And the works which he here excludes, are only the works of\nthe law: that is, such as are done by the law of nature, or that of\nMoses, antecedent to the faith of Christ: but by no means, such as\nfollow faith, and proceed from it.\n\n3:29. Is he the God of the Jews only? Is he not also of the Gentiles?\nyes, of the Gentiles also.\n\n3:30. For it is one God that justifieth circumcision by faith and\nuncircumcision through faith.\n\n3:31. Do we then, destroy the law through faith? God forbid! But we\nestablish the law.\n\nRomans Chapter 4\n\nAbraham was not justified by works done, as of himself, but by grace and\nby faith. And that before he was circumcised. Gentiles, by faith, are\nhis children.\n\n4:1. What shall we say then that Abraham hath found, who is our father\naccording to the flesh?\n\n4:2. For if Abraham were justified by works, he hath whereof to glory,\nbut not before God.\n\nBy works... Done by his own strength, without the grace of God, and\nfaith in him. Not before God... Whatever glory or applause such works\nmight procure from men, they would be of no value in the sight of God.\n\n4:3. For what saith the scripture? Abraham believed God: and it was\nreputed to him unto justice.\n\nReputed, etc... By God, who reputeth nothing otherwise than it is.\nHowever, we may gather from this word, that when we are justified, our\njustification proceedeth from God's free grace and bounty; and not from\nany efficacy which any act of ours could have of its own nature,\nabstracting from God's grace.\n\n4:4. Now to him that worketh, the reward is not reckoned according to\ngrace but according to debt.\n\nTo him that worketh... Vis., as of his own fund, or by his own strength.\nSuch a man, says the apostle, challenges his reward as a debt due to his\nown performances; whereas he who worketh not, that is, who presumeth not\nupon any works done by his own strength, but seeketh justice through\nfaith and grace, is freely justified by God's grace.\n\n4:5. But to him that worketh not, yet believeth in him that justifieth\nthe ungodly, his faith is reputed to justice, according to the purpose\nof the grace of God.\n\n4:6. As David also termeth the blessedness of a man to whom God reputeth\njustice without works:\n\n4:7. Blessed are they whose iniquities are forgiven: and whose sins are\ncovered.\n\nBlessed are they whose iniquities are forgiven, and whose sins are\ncovered... That is, blessed are those who, by doing penance, have\nobtained pardon and remission of their sins, and also are covered; that\nis, newly clothed with the habit of grace, and vested with the stole of\ncharity.\n\n4:8. Blessed is the man to whom the Lord hath not imputed sin.\n\nBlessed is the man to whom the Lord hath not imputed sin... That is,\nblessed is the man who hath retained his baptismal innocence, that no\ngrievous sin can be imputed to him. And, likewise, blessed is the man,\nwho after fall into sin, hath done penance and leads a virtuous life, by\nfrequenting the sacraments necessary for obtaining the grace to prevent\na relapse, that sin is no more imputed to him.\n\n4:9. This blessedness then, doth it remain in the circumcision only or\nin the uncircumcision also? For we say that unto Abraham faith was\nreputed to justice.\n\nIn the circumcision, etc... That is, is it only for the Jews that are\ncircumcised? No, says the apostle, but also for the uncircumcised\nGentiles: who, by faith and grace, may come to justice; as Abraham did\nbefore he was circumcised.\n\n4:10. How then was it reputed? When he was in circumcision or in\nuncircumcision? Not in circumcision, but in uncircumcision.\n\n4:11. And he received the sign of circumcision, a seal of the justice of\nthe faith which he had, being uncircumcised: that he might be the father\nof all them that believe, being uncircumcised: that unto them also it\nmay be reputed to justice:\n\n4:12. And he might be the father of circumcision; not to them only that\nare of the circumcision, but to them also that follow the steps of the\nfaith that is in the uncircumcision of our father Abraham.\n\n4:13. For not through the law was the promise to Abraham or to his seed,\nthat he should be heir of the world: but through the justice of faith.\n\n4:14. For if they who are of the law be heirs, faith is made void: the\npromise is made of no effect.\n\nBe heirs... That is, if they alone, who follow the ceremonies of thelaw,\nbe heirs of the blessings promised to Abraham; then that faith which was\nso much praised in him, will be found to be of little value. And the\nvery promise will be made void, by which he was promised to be the\nfather, not of the Jews only, but of all nations of believers.\n\n4:15. For the law worketh wrath. For where there is no law, neither is\nthere transgression.\n\nThe law worketh wrath... The law, abstracting from faith and grace,\nworketh wrath occasionally, by being an occasion of many transgressions,\nwhich provoke God's wrath.\n\n4:16. Therefore is it of faith, that according to grace the promise\nmight be firm to all the seed: not to that only which is of the law, but\nto that also which is of the faith of Abraham, who is the father of us\nall,\n\n4:17. (As it is written: I have made thee a father of many nations),\nbefore God, whom he believed: who quickeneth the dead and calleth those\nthings that are not, as those that are.\n\n4:18. Who against hope believed in hope; that he might be made the\nfather of many nations, according to that which was said to him: So\nshall thy seed be.\n\n4:19. And he was not weak in faith. Neither did he consider his own\nbody, now dead (whereas he was almost an hundred years old), nor the\ndead womb of Sara.\n\n4:20. In the promise also of God he staggered not by distrust: but was\nstrengthened in faith, giving glory to God:\n\n4:21. Most fully knowing that whatsoever he has promised, he is able\nalso to perform.\n\n4:22. And therefore it was reputed to him unto justice.\n\n4:23. Now it is not written only for him that it was reputed to him\nunto justice,\n\n4:24. But also for us, to whom it shall be reputed, if we believe in him\nthat raised up Jesus Christ, our Lord, from the dead,\n\n4:25. Who was delivered up for our sins and rose again for our\njustification.\n\nRomans Chapter 5\n\nThe grounds we have for hope in Christ. Sin and death came by Adam,\ngrace and life by Christ.\n\n5:1. Being justified therefore by faith, let us have peace with God,\nthrough our Lord Jesus Christ:\n\n5:2. By whom also we have access through faith into this grace wherein\nwe stand: and glory in the hope of the glory of the sons of God.\n\n5:3. And not only so: but we glory also in tribulation, knowing that\ntribulation worketh patience;\n\n5:4. And patience trial; and trial hope;\n\n5:5. And hope confoundeth not: because the charity of God is poured\nforth in our hearts, by the Holy Ghost who is given to us.\n\n5:6. For why did Christ, when as yet we were weak, according to the\ntime, die for the ungodly?\n\n5:7. For scarce for a just man will one die: yet perhaps for a good man\nsome one would dare to die.\n\n5:8. But God commendeth his charity towards us: because when as yet we\nwere sinners according to the time.\n\n5:9. Christ died for us. Much more therefore, being now justified by his\nblood, shall we be saved from wrath through him.\n\n5:10. For if, when we were enemies, we were reconciled to God by the\ndeath of his Son: much more, being reconciled, shall we be saved by his\nlife.\n\n5:11. And not only so: but also we glory in God, through our Lord Jesus\nChrist, by whom we have now received reconciliation.\n\n5:12. Wherefore as by one man sin entered into this world and by sin\ndeath: and so death passed upon all men, in whom all have sinned.\n\nBy one man... Adam, from whom we all contracted original sin.\n\n5:13. For until the law sin was in the world: but sin was not imputed,\nwhen the law was not.\n\nNot imputed... That is, men knew not, or made no account of sin, neither\nwas it imputed to them, in the manner it was afterwards, when they\ntransgressed the known written law of God.\n\n5:14. But death reigned from Adam unto Moses, even over them also who\nhave not sinned, after the similitude of the transgression of Adam, who\nis a figure of him who was to come.\n\n5:15. But not as the offence, so also the gift. For if by the offence of\none, many died: much more the grace of God and the gift, by the grace of\none man, Jesus Christ, hath abounded unto many.\n\n5:16. And not as it was by one sin, so also is the gift. For judgment\nindeed was by one unto condemnation: but grace is of many offences unto\njustification.\n\n5:17. For if by one man's offence death reigned through one; much more\nthey who receive abundance of grace and of the gift and of justice shall\nreign in life through one, Jesus Christ.\n\n5:18. Therefore, as by the offence of one, unto all men to condemnation:\nso also by the justice of one, unto all men to justification of life.\n\n5:19. For as by the disobedience of one man, many were made sinners: so\nalso by the obedience of one, many shall be made just.\n\n5:20. Now the law entered in that sin might abound. And where sin\nabounded, grace did more abound.\n\nThat sin might abound... Not as if the law were given on purpose for sin\nto abound: but that it so happened through man's perversity, taking\noccasion of sinning more, from the prohibition of sin.\n\n5:21. That as sin hath reigned to death: so also grace might reign by\njustice unto life everlasting, through Jesus Christ our Lord.\n\nRomans Chapter 6\n\nThe Christian must die to sin and live to God.\n\n6:1. What shall we say, then? Shall we continue in sin, that grace may\nabound?\n\n6:2. God forbid! For we that are dead to sin, how shall we live any\nlonger therein?\n\n6:3. Know you not that all we who are baptized in Christ Jesus are\nbaptized in his death?\n\n6:4. For we are buried together with him by baptism into death: that, as\nChrist is risen from the dead by the glory of the Father, so we also may\nwalk in newness of life.\n\n6:5. For if we have been planted together in the likeness of his death,\nwe shall be also in the likeness of his resurrection.\n\n6:6. Knowing this, that our old man is crucified with him, that the body\nof sin may be destroyed, to the end that we may serve sin no longer.\n\nOld man--body of sin... Our corrupt state, subject to sin and\nconcupiscence, coming to us from Adam, is called our old man, as our\nstate, reformed in and by Christ, is called the new man. And the vices\nand sins, which then ruled in us are named the body of sin.\n\n6:7. For he that is dead is justified from sin.\n\n6:8. Now, if we be dead with Christ, we believe that we shall live also\ntogether with Christ.\n\n6:9. Knowing that Christ, rising again from the dead, dieth now no more.\nDeath shall no more have dominion over him.\n\n6:10. For in that he died to sin, he died once: but in that he liveth,\nhe liveth unto God.\n\n6:11. So do you also reckon that you are dead to sin, but alive unto\nGod, in Christ Jesus our Lord.\n\n6:12. Let not sin therefore reign in your mortal body, so as to obey the\nlusts thereof.\n\n6:13. Neither yield ye your members as instruments of iniquity unto sin:\nbut present yourselves to God, as those that are alive from the dead;\nand your members as instruments of justice unto God.\n\n6:14. For sin shall not have dominion over you: for you are not under\nthe law, but under grace.\n\n6:15. What then? Shall we sin, because we are not under the law, but\nunder grace? God forbid!\n\n6:16. Know you not that to whom you yield yourselves servants to obey,\nhis servants you are whom you obey, whether it be of sin unto death or\nof obedience unto justice.\n\n6:17. But thanks be to God, that you were the servants of sin but have\nobeyed from the heart unto that form of doctrine into which you have\nbeen delivered.\n\n6:18. Being then freed from sin, we have been made servants of justice.\n\n6:19. I speak an human thing, because of the infirmity of your flesh.\nFor as you have yielded your members to serve uncleanness and iniquity,\nunto iniquity: so now yield your members to serve justice, unto\nsanctification.\n\n6:20. For when you were the servants of sin, you were free men to\njustice.\n\n6:21. What fruit therefore had you then in those things of which you are\nnow ashamed? For the end of them is death.\n\n6:22. But now being made free from sin and become servants to God, you\nhave your fruit unto sanctification, and the end life everlasting.\n\n6:23. For the wages of sin is death. But the grace of God, life\neverlasting in Christ Jesus our Lord.\n\nRomans Chapter 7\n\nWe are released by Christ from the law and from the guilt of sin, though\nthe inclination to it still tempts us.\n\n7:1. Know you not, brethren (for I speak to them that know the law) that\nthe law hath dominion over a man as long as it liveth?\n\nAs long as it liveth... or, as long as he liveth.\n\n7:2. For the woman that hath an husband, whilst her husband liveth is\nbound to the law. But if her husband be dead, she is loosed from the law\nof her husband.\n\n7:3. Therefore, whilst her husband liveth, she shall be called an\nadulteress, if she be with another man: but if her husband be dead, she\nis delivered from the law of her husband: so that she is not an\nadulteress, if she be with another man.\n\n7:4. Therefore, my brethren, you also are become dead to the law, by the\nbody of Christ: that you may belong to another, who is risen again from\nthe dead that we may bring forth fruit to God.\n\n7:5. For when we were in the flesh, the passions of sins, which were by\nthe law, did work in our members, to bring forth fruit unto death.\n\n7:6. But now we are loosed from the law of death wherein we were\ndetained; so that we should serve in newness of spirit, and not in the\noldness of the letter.\n\n7:7. What shall we say, then? Is the law sin? God forbid! But I do not\nknow sin, but by the law. For I had not known concupiscence, if the law\ndid not say: Thou shalt not covet.\n\n7:8. But sin, taking occasion by the commandment, wrought in me all\nmanner of concupiscence. For without the law sin was dead.\n\nSin taking occasion... Sin, or concupiscence, which is called sin,\nbecause it is from sin, and leads to sin, which was asleep before, was\nweakened by the prohibition: the law not being the cause thereof, nor\nproperly giving occasion to it: but occasion being taken by our corrupt\nnature to resist the commandment laid upon us.\n\n7:9. And I lived some time without the law. But when the commandment\ncame, sin revived,\n\n7:10. And I died. And the commandment that was ordained to life, the\nsame was found to be unto death to me.\n\n7:11. For sin, taking occasion by the commandment, seduced me: and by it\nkilled me.\n\n7:12. Wherefore the law indeed is holy: and the commandment holy and\njust and good.\n\n7:13. Was that then which is good made death unto me? God forbid!  But\nsin, that it may appear sin, by that which is good, wrought death in me:\nthat sin, by the commandment, might become sinful above measure.\n\nThat it may appear sin, or that sin may appear, viz... To be the monster\nit is, which is even capable to take occasion from that which is good,\nto work death.\n\n7:14. For we know that the law is spiritual. But I am carnal, sold under\nsin.\n\n7:15. For that which I work, I understand not. For I do not that good\nwhich I will: but the evil which I hate, that I do.\n\nI do not that good which I will, etc... The apostle here describes the\ndisorderly motions of passion and concupiscence; which oftentimes in us\nget the start of reason: and by means of which even good men suffer in\nthe inferior appetite what their will abhors: and are much hindered in\nthe accomplishment of the desires of their spirit and mind. But these\nevil motions, (though they are called the law of sin, because they come\nfrom original sin, and violently tempt and incline to sin,) as long as\nthe will does not consent to them, are not sins, because they are not\nvoluntary.\n\n7:16. If then I do that which I will not, I consent to the law, that it\nis good.\n\n7:17. Now then it is no more I that do it: but sin that dwelleth in me.\n\n7:18. For I know that there dwelleth not in me, that is to say, in my\nflesh, that which is good. For to will is present with me: but to\naccomplish that which is good, I find not.\n\n7:19. For the good which I will, I do not: but the evil which I will\nnot, that I do.\n\n7:20. Now if I do that which I will not, it is no more I that do it: but\nsin that dwelleth in me.\n\n7:21. I find then a law, that when I have a will to do good, evil is\npresent with me.\n\n7:22. For I am delighted with the law of God, according to the inward\nman:\n\n7:23. But I see another law in my members, fighting against the law of\nmy mind and captivating me in the law of sin that is in my members.\n\n7:24. Unhappy man that I am, who shall deliver me from the body of this\ndeath?\n\n7:25. The grace of God, by Jesus Christ our Lord. Therefore, I myself,\nwith the mind serve the law of God: but with the flesh, the law of sin.\n\nRomans Chapter 8\n\nThere is no condemnation to them that, being justified by Christ, walk\nnot according to the flesh, but according to the spirit.  Their strong\nhope and love of God.\n\n8:1. There is now therefore no condemnation to them that are in Christ\nJesus, who walk not according to the flesh.\n\n8:2. For the law of the spirit of life, in Christ Jesus, hath delivered\nme from the law of sin and of death.\n\n8:3. For what the law could not do, in that it was weak through the\nflesh, God, sending his own Son in the likeness of sinful flesh and of\nsin, hath condemned sin in the flesh.\n\n8:4. That the justification of the law might be fulfilled in us who walk\nnot according to the flesh, but according to the spirit.\n\n8:5. For they that are according to the flesh mind the things that are\nof the flesh: but they that are according to the spirit mind the things\nthat are of the spirit.\n\n8:6. For the wisdom of the flesh is death: but the wisdom of the spirit\nis life and peace.\n\n8:7. Because the wisdom of the flesh is an enemy to God. For it is not\nsubject to the law of God: neither can it be.\n\n8:8. And they who are in the flesh cannot please God.\n\n8:9. But you are not in the flesh, but the spirit, if so be that the\nSpirit of God dwell in you. Now if any man have not the Spirit of\nChrist, he is none of his.\n\n8:10. And if Christ be in you, the body indeed is dead, because of sin:\nbut the spirit liveth, because of justification.\n\n8:11. And if the Spirit of him that raised up Jesus from the dead dwell\nin you; he that raised up Jesus Christ, from the dead shall quicken also\nyour mortal bodies, because of his Spirit that dwelleth in you.\n\n8:12. Therefore, brethren, we are debtors, not to the flesh to live\naccording to the flesh.\n\n8:13. For if you live according to the flesh, you shall die: but if by\nthe Spirit you mortify the deeds of the flesh, you shall live.\n\n8:14. For whosoever are led by the Spirit of God, they are the sons of\nGod.\n\n8:15. For you have not received the spirit of bondage again in fear: but\nyou have received the spirit of adoption of sons, whereby we cry: Abba\n(Father).\n\n8:16. For the Spirit himself giveth testimony to our spirit that we are\nthe sons of God.\n\nThe Spirit himself, etc... By the inward motions of divine love, and the\npeace of conscience, which the children of God experience, they have a\nkind of testimony of God's favour; by which they are much strengthened\nin their hope of their justification and salvation; but yet not so as to\npretend to an absolute assurance: which is not usually granted in this\nmortal life: during which we are taught to work out our salvation with\nfear and trembling. Phil. 2.12. And that he that thinketh himself to\nstand, must take heed lest he fall. 1 Cor. 10.12. See also, Rom. 11.20,\n21, 22.\n\n8:17. And if sons, heirs also; heirs indeed of God and joint heirs with\nChrist: yet so, if we suffer with him, that we may be also glorified\nwith him.\n\n8:18. For I reckon that the sufferings of this time are not worthy to be\ncompared with the glory to come that shall be revealed in us.\n\n8:19. For the expectation of the creature waiteth for the revelation of\nthe sons of God.\n\nThe expectation of the creature, etc... He speaks of the corporeal\ncreation, made for the use and service of man; and, by occasion of his\nsin, made subject to vanity, that is, to a perpetual instability,\ntending to corruption and other defects; so that by a figure of speech\nit is here said to groan and be in labour, and to long for its\ndeliverance, which is then to come, when sin shall reign no more; and\nGod shall raise the bodies and unite them to their souls never more to\nseparate, and to be in everlasting happiness in heaven.\n\n8:20. For the creature was made subject to vanity: not willingly, but by\nreason of him that made it subject, in hope.\n\n8:21. Because the creature also itself shall be delivered from the\nservitude of corruption, into the liberty of the glory of the children\nof God.\n\n8:22. For we know that every creature groaneth and travaileth in pain,\neven till now.\n\n8:23. And not only it, but ourselves also, who have the firstfruits of\nthe Spirit: even we ourselves groan within ourselves, waiting for the\nadoption of the sons of God, the redemption of our body.\n\n8:24. For we are saved by hope. But hope that is seen is not hope.  For\nwhat a man seeth, why doth he hope for?\n\n8:25. But if we hope for that which we see not, we wait for it with\npatience.\n\n8:26. Likewise, the Spirit also helpeth our infirmity. For, we know not\nwhat we should pray for as we ought: but the Spirit himself asketh for\nus with unspeakable groanings,\n\nAsketh for us... The Spirit is said to ask, and desire for the saints,\nand to pray in us; inasmuch as he inspireth prayer, and teacheth us to\npray.\n\n8:27. And he that searcheth the hearts knoweth what the Spirit desireth:\nbecause he asketh for the saints according to God.\n\n8:28. And we know that to them that love God all things work together\nunto good: to such as, according to his purpose, are called to be\nsaints.\n\n8:29. For whom he foreknew, he also predestinated to be made conformable\nto the image of his Son: that he might be the Firstborn amongst many\nbrethren.\n\nHe also predestinated, etc... That is, God hath preordained that all his\nelect should be conformable to the image of his Son. We must not here\noffer to pry into the secrets of God's eternal election; only firmly\nbelieve that all our good, in time and eternity, flows originally from\nGod's free goodness; and all our evil from man's free will.\n\n8:30. And whom he predestinated, them he also called. And whom he\ncalled, them he also justified. And whom he justified, them he also\nglorified.\n\n8:31. What shall we then say to these things? If God be for us, who is\nagainst us?\n\n8:32. He that spared not even his own Son, but delivered him up for us\nall, how hath he not also, with him, given us all things?\n\n8:33. Who shall accuse against the elect of God? God is he that\njustifieth:\n\n8:34. Who is he that shall condemn? Christ Jesus that died: yea that is\nrisen also again, who is at the right hand of God, who also maketh\nintercession for us.\n\n8:35. Who then shall separate us from the love of Christ? Shall\ntribulation? Or distress? Or famine? Or nakedness? Or danger? Or\npersecution? Or the sword?\n\n8:36. (As it is written: For thy sake, we are put to death all the day\nlong. We are accounted as sheep for the slaughter.)\n\n8:37. But in all these things we overcome, because of him that hath\nloved us.\n\n8:38. For I am sure that neither death, nor life, nor angels, nor\nprincipalities, nor powers, nor things present, nor things to come, nor\nmight,\n\nI am sure... That is, I am persuaded; as it is in the Greek, pepeismai.\n\n8:39. Nor height, nor depth, nor any other creature, shall be able to\nseparate us from the love of God which is in Christ Jesus our Lord.\n\nRomans Chapter 9\n\nThe apostle's concern for the Jews. God's election is free and not\nconfined to their nation.\n\n9:1. I speak the truth in Christ: I lie not, my conscience bearing me\nwitness in the Holy Ghost:\n\n9:2. That I have great sadness and continual sorrow in my heart.\n\n9:3. For I wished myself to be an anathema from Christ, for my brethren:\nwho are my kinsmen according to the flesh:\n\nAnathema... A curse. The apostle's concern and love for his countrymen\nthe Jews was so great, that he was willing to suffer even an anathema,\nor curse, for their sake; or any evil that could come upon him, without\nhis offending God.\n\n9:4. Who are Israelites: to whom belongeth the adoption as of children\nand the glory and the testament and the giving of the law and the\nservice of God and the promises:\n\n9:5. Whose are the fathers and of whom is Christ, according to the\nflesh, who is over all things, God blessed for ever. Amen.\n\n9:6. Not as though the word of God hath miscarried. For all are not\nIsraelites that are of Israel.\n\nAll are not Israelites, etc... Not all, who are the carnal seed of\nIsrael, are true Israelites in God's account: who, as by his free grace,\nhe heretofore preferred Isaac before Ismael, and Jacob before Esau, so\nhe could, and did by the like free grace, election and mercy, raise up\nspiritual children by faith to Abraham and Israel, from among the\nGentiles, and prefer them before the carnal Jews.\n\n9:7. Neither are all they that are the seed of Abraham, children: but in\nIsaac shall thy seed be called.\n\n9:8. That is to say, not they that are the children of the flesh are the\nchildren of God: but they that are the children of the promise are\naccounted for the seed.\n\n9:9. For this is the word of promise: According to this time will I\ncome. And Sara shall have a son.\n\n9:10. And not only she. But when Rebecca also had conceived at once of\nIsaac our father.\n\n9:11. For when the children were not yet born, nor had done any good or\nevil (that the purpose of God according to election might stand):\n\nNot yet born, etc... By this example of these twins, and the preference\nof the younger to the elder, the drift of the apostle is, to shew that\nGod, in his election, mercy and grace, is not tied to any particular\nnation, as the Jews imagined; nor to any prerogative of birth, or any\nforgoing merits. For as, antecedently to his grace, he sees no merits in\nany, but finds all involved in sin, in the common mass of condemnation;\nand all children of wrath: there is no one whom he might not justly\nleave in that mass; so that whomsoever he delivers from it, he delivers\nin his mercy: and whomsoever he leaves in it, he leaves in his justice.\nAs when, of two equally criminal, the king is pleased out of pure mercy\nto pardon one, whilst he suffers justice to take place in the execution\nof the other.\n\n9:12. Not of works, but of him that calleth, it was said to her: The\nelder shall serve the younger.\n\n9:13. As it is written: Jacob I have loved: but Esau I have hated.\n\n9:14. What shall we say then? Is there injustice with God? God forbid!\n\n9:15. For he saith to Moses: I will have mercy on whom I will have\nmercy. And I will shew mercy to whom I will shew mercy.\n\n9:16. So then it is not of him that willeth, nor of him that runneth,\nbut of God that sheweth mercy.\n\nNot of him that willeth, etc... That is, by any power or strength of his\nown, abstracting from the grace of God.\n\n9:17. For the scripture saith to Pharao: To this purpose have I raised\nthee, that I may shew my power in thee and that my name may be declared\nthroughout all the earth.\n\nTo this purpose, etc... Not that God made him on purpose that he should\nsin, and so be damned; but foreseeing his obstinacy in sin, and the\nabuse of his own free will, he raised him up to be a mighty king, to\nmake a more remarkable example of him: and that his power might be\nbetter known, and his justice in punishing him, published throughout the\nearth.\n\n9:18. Therefore he hath mercy on whom he will. And whom he will, he\nhardeneth.\n\nHe hardeneth... Not by being the cause or author of his sin, but by\nwithholding his grace, and so leaving him in his sin, in punishment of\nhis past demerits.\n\n9:19. Thou wilt say therefore to me: Why doth he then find fault?  For\nwho resisteth his will?\n\n9:20. O man, who art thou that repliest against God? Shall the thing\nformed say to him that formed it: Why hast thou made me thus?\n\n9:21. Or hath not the potter power over the clay, of the same lump, to\nmake one vessel unto honour and another unto dishonour?\n\nThe potter... This similitude is used only to shew that we are not to\ndispute with our Maker, nor to reason with him why he does not give as\nuch grace to one as to another; for since the whole lump of our clay is\nvitiated by sin, it is owing to his goodness and mercy, that he makes\nout of it so many vessels of honor; and it is no more than just, that\nothers, in punishment of their unrepented sins, should be given up to be\nvessels of dishonor.\n\n9:22. What if God, willing to shew his wrath and to make his power\nknown, endured with much patience vessels of wrath, fitted for\ndestruction,\n\n9:23. That he might shew the riches of his glory on the vessels of mercy\nwhich he hath prepared unto glory?\n\n9:24. Even us, whom also he hath called, not only of the Jews but also\nof the Gentiles.\n\n9:25. As in Osee he saith: I will call that which was not my people, my\npeople; and her that was not beloved, beloved; and her that had not\nobtained mercy; one that hath obtained mercy.\n\n9:26. And it shalt be in the place where it was said unto them: you are\nnot my people; there they shall be called the sons of the living God.\n\n9:27. And Isaias cried out concerning Israel: If the number of the\nchildren of Israel be as the sand of the sea, a remnant shall be saved.\n\nA remnant... That is, a small number only of the children of Israel\nshall be converted and saved. How perversely is this text quoted for the\nsalvation of men of all religions, when it speaks only of the converts\nof the children of Israel!\n\n9:28. For he shall finish his word and cut it short in justice: because\na short word shall the Lord make upon the earth.\n\n9:29. And Isaias foretold: Unless the Lord of Sabbath had left us a\nseed, we had been made as Sodom and we had been like unto Gomorrha.\n\n9:30. What then shall we say? That the Gentiles who followed not after\njustice have attained to justice, even the justice that is of faith.\n\n9:31. But Israel, by following after the law of justice, is not come\nunto the law of justice.\n\n9:32. Why so? Because they sought it not by faith, but as it were of\nworks. For they stumbled at the stumblingstone.\n\n9:33. As it is written: Behold I lay in Sion a stumbling-stone and a\nrock of scandal. And whosoever believeth in him shall not be confounded.\n\nRomans Chapter 10\n\nThe end of the law is faith in Christ. which the Jews refusing to submit\nto, cannot be justified.\n\n10:1. Brethren, the will of my heart, indeed and my prayer to God is for\nthem unto salvation.\n\n10:2. For I bear them witness that they have a zeal of God, but not\naccording to knowledge.\n\n10:3. For they, not knowing the justice of God and seeking to establish\ntheir own, have not submitted themselves to the justice of God.\n\nThe justice of God... That is, the justice which God giveth us through\nChrist; as on the other hand, the Jews' own justice is, that which they\npretended to by their own strength, or by the observance of the law,\nwithout faith in Christ.\n\n10:4. For the end of the law is Christ: unto justice to everyone that\nbelieveth.\n\n10:5. For Moses wrote that the justice which is of the law: The man that\nshall do it shall live by it.\n\n10:6. But the justice which is of faith, speaketh thus: Say not in thy\nheart: Who shall ascend into heaven? That is to bring Christ down;\n\n10:7. Or who shall descend into the deep? That is, to bring up Christ\nagain from the dead.\n\n10:8. But what saith the scripture? The word is nigh thee; even in thy\nmouth and in thy heart. This is the word of faith, which we preach.\n\n10:9. For if thou confess with thy mouth the Lord Jesus and believe in\nthy heart that God hath raised him up from the dead, thou shalt be\nsaved.\n\nThou shalt be saved... To confess the Lord Jesus, and to call upon the\nname of the Lord (ver. 13) is not barely the professing a belief in the\nperson of Christ; but moreover, implies a belief of his whole doctrine,\nand an obedience to his law; without which, the calling him Lord will\nsave no man. St. Matt. 7.21.\n\n10:10. For, with the heart, we believe unto justice: but, with the\nmouth, confession is made unto salvation.\n\n10:11. For the scripture saith: Whosoever believeth in him shall not be\nconfounded.\n\n10:12. For there is no distinction of the Jew and the Greek: for the\nsame is Lord over all, rich unto all that call upon him.\n\n10:13. For whosoever shall call upon the name of the Lord shall be\nsaved.\n\n10:14. How then shall they call on him in whom they have not believed?\nOr how shall they believe him of whom they have not heard? And how shall\nthey hear without a preacher?\n\n10:15. And how shall they preach unless they be sent, as it is written:\nHow beautiful are the feet of them that preach the gospel of peace, of\nthem that bring glad tidings of good things?\n\nUnless they be sent... Here is an evident proof against all new\nteachers, who have all usurped to themselves the ministry without any\nlawful mission, derived by succession from the apostles, to whom Christ\nsaid, John 20.21, As my Father hath sent me, I also send you.\n\n10:16. But all do not obey the gospel. For Isaias saith: Lord, who hath\nbelieved our report?\n\n10:17. Faith then cometh by hearing; and hearing by the word of Christ.\n\n10:18. But I say: Have they not heard? Yes, verily: Their sound hath\ngone forth into all the earth: and their words unto the ends of the\nwhole world.\n\n10:19. But I say: Hath not Israel known? First, Moses saith: I will\nprovoke you to jealousy by that which is not a nation: by a foolish\nnation I will anger you.\n\n10:20. But Isaias is bold, and saith: I was found by them that did not\nseek me. I appeared openly to them that asked not after me.\n\n10:21. But to Israel he saith: All the day long have I spread my hands\nto a people that believeth not and contradicteth me.\n\nRomans Chapter 11\n\nGod hath not cast off all Israel. The Gentiles must not be proud but\nstand in faith and fear.\n\n11:1. I say then: Hath God cast away his people? God forbid! For I also\nam an Israelite of the seed of Abraham, of the tribe of Benjamin.\n\n11:2. God hath not cast away his people which he foreknew. Know you not\nwhat the scripture saith of Elias, how he calleth on God against Israel?\n\n11:3. Lord, they have slain thy prophets, they have dug down thy altars.\nAnd I am left alone: and they seek my life.\n\n11:4. But what saith the divine answer to him? I have left me seven\nthousand men that have not bowed their knees to Baal.\n\nSeven thousand, etc... This is very ill alleged by some, against the\nperpetual visibility of the church of Christ; the more, because however\nthe number of the faithful might be abridged by the persecution of\nJezabel in the kingdom of the ten tribes, the church was at the same\ntime in a most flourishing condition (under Asa and Josaphat) in the\nkingdom of Judah.\n\n11:5. Even so then, at this present time also, there is a remnant saved\naccording to the election of grace.\n\n11:6. And if by grace, it is not now by works: otherwise grace is no\nmore grace.\n\nIt is not now by works, etc... If salvation were to come by works, done\nby nature, without faith and grace, salvation would not be a grace or\nfavour, but a debt; but such dead works are indeed of no value in the\nsight of God towards salvation. It is not the same with regard to works\ndone with, and by, God's grace; for to such works as these, he has\npromised eternal salvation.\n\n11:7. What then? That which Israel sought, he hath not obtained: but the\nelection hath obtained it. And the rest have been blinded.\n\n11:8. As it is written: God hath given them the spirit of insensibility;\neyes that they should not see and ears that they should not hear, until\nthis present day.\n\nGod hath given them, etc... Not by his working or acting in them; but by\nhis permission, and by withdrawing his grace in punishment of their\nobstinacy.\n\n11:9. And David saith: Let their table be made a snare and a trap and a\nstumbling block and a recompense unto them.\n\n11:10. Let their eyes be darkened, that they may not see: and bow down\ntheir back always.\n\n11:11. I say then: Have they so stumbled, that they should fall?  God\nforbid! But by their offence salvation is come to the Gentiles, that\nthey may be emulous of them.\n\nThat they should fall... The nation of the Jews is not absolutely and\nwithout remedy cast off for ever; but in part only, (many thousands of\nthem having been at first converted,) and for a time; which fall of\ntheirs, God has been pleased to turn to the good of the Gentiles.\n\n11:12. Now if the offence of them be the riches of the world and the\ndiminution of them the riches of the Gentiles: how much more the fulness\nof them?\n\n11:13. For I say to you, Gentiles: As long indeed as I am the apostle of\nthe Gentiles, I will honour my ministry,\n\n11:14. If, by any means, I may provoke to emulation them who are my\nflesh and may save some of them.\n\n11:15. For if the loss of them be the reconciliation of the world, what\nshall the receiving of them be, but life from the dead?\n\n11:16. For if the firstfruit be holy, so is the lump also: and if the\nroot be holy, so are the branches.\n\n11:17. And if some of the branches be broken and thou, being a wild\nolive, art ingrafted in them and art made partaker of the root and of\nthe fatness of the olive tree:\n\n11:18. Boast not against the branches. But if thou boast, thou bearest\nnot the root: but the root thee.\n\n11:19. Thou wilt say then: The branches were broken off that I might be\ngrafted in.\n\n11:20. Well: because of unbelief they were broken off. But thou standest\nby faith. Be not highminded, but fear.\n\nThou standest by faith: be not highminded, but fear... We see here that\nhe who standeth by faith may fall from it; and therefore must live in\nfear, and not in the vain presumption and security of modern sectaries.\n\n11:21. For if God hath not spared the natural branches, fear lest\nperhaps also he spare not thee.\n\n11:22. See then the goodness and the severity of God: towards them\nindeed that are fallen, the severity; but towards thee, the goodness of\nGod, if thou abide in goodness. Otherwise thou also shalt be cut off.\n\nOtherwise thou also shalt be cut off... The Gentiles are here admonished\nnot to be proud, nor to glory against the Jews: but to take occasion\nrather from their fall to fear and to be humble, lest they be cast off.\nNot that the whole church of Christ can ever fall from him; having been\nsecured by so many divine promises in holy writ; but that each one in\nparticular may fall; and therefore all in general are to be admonished\nto beware of that, which may happen to any one in particular.\n\n11:23. And they also, if they abide not still in unbelief, shall be\ngrafted in: for God is able to graft them in again.\n\n11:24. For if thou were cut out of the wild olive tree, which is natural\nto thee; and, contrary to nature, wert grafted into the good olive tree:\nhow much more shall they that are the natural branches be grafted into\ntheir own olive tree?\n\n11:25. For I would not have you ignorant, brethren, of this mystery\n(lest you should be wise in your own conceits) that blindness in part\nhas happened in Israel, until the fulness of the Gentiles should come\nin.\n\n11:26. And so all Israel should be saved, as it is written: There shall\ncome out of Sion, he that shall deliver and shall turn away ungodliness\nfrom Jacob.\n\n11:27. And this is to them my covenant: when I shall take away their\nsins.\n\n11:28. As concerning the gospel, indeed, they are enemies for your sake:\nbut as touching the election, they are most dear for the sake of the\nfathers.\n\n11:29. For the gifts and the calling of God are without repentance.\n\nFor the gifts and the calling of God are without... his repenting\nhimself of them; for the promises of God are unchangeable, nor can he\nrepent of conferring his gifts.\n\n11:30. For as you also in times past did not believe God, but now have\nobtained mercy, through their unbelief:\n\n11:31. So these also now have not believed, for your mercy, that they\nalso may obtain mercy.\n\n11:32. For God hath concluded all in unbelief, that he may have mercy on\nall.\n\nConcluded all in unbelief... He hath found all nations, both Jews and\nGentiles, in unbelief and sin; not by his causing, but by the abuse of\ntheir own free will; so that their calling and election is purely owing\nto his mercy.\n\n11:33. O the depth of the riches of the wisdom and of the knowledge of\nGod! How incomprehensible are his judgments, and how unsearchable his\nways!\n\n11:34. For who hath known the mind of the Lord? Or who hath been his\ncounsellor?\n\n11:35. Or who hath first given to him, and recompense shall be made him?\n\n11:36. For of him, and by him, and in him, are all things: to him be\nglory for ever. Amen.\n\nRomans Chapter 12\n\nLessons of Christian virtues.\n\n12:1. I beseech you therefore, brethren, by the mercy of God, that you\npresent your bodies a living sacrifice, holy, pleasing unto God, your\nreasonable service.\n\n12:2. And be not conformed to this world: but be reformed in the newness\nof your mind, that you may prove what is the good and the acceptable and\nthe perfect will of God.\n\n12:3. For I say, by the grace that is given me, to all that are among\nyou, not to be more wise than it behoveth to be wise, but to be wise\nunto sobriety and according as God hath divided to every one the measure\nof faith.\n\n12:4. For as in one body we have many members, but all the members have\nnot the same office:\n\n12:5. So we, being many, are one body in Christ; and every one members\none of another:\n\n12:6. And having different gifts, according to the grace that is given\nus, either prophecy, to be used according to the rule of faith;\n\n12:7. Or ministry, in ministering; or he that teacheth, in doctrine;\n\n12:8. He that exhorteth, in exhorting; he that giveth, with simplicity;\nhe that ruleth, with carefulness; he that sheweth mercy, with\ncheerfulness.\n\n12:9. Let love be without dissimulation. Hating that which is evil,\ncleaving to that which is good,\n\n12:10. Loving one another with the charity of brotherhood: with honour\npreventing one another.\n\n12:11. In carefulness not slothful. In spirit fervent. Serving the Lord.\n\n12:12. Rejoicing in hope. Patient in tribulation. Instant in prayer.\n\n12:13. Communicating to the necessities of the saints. Pursuing\nhospitality.\n\n12:14. Bless them that persecute you: bless, and curse not.\n\n12:15. Rejoice with them that rejoice: weep with them that weep.\n\n12:16. Being of one mind one towards another. Not minding high things,\nbut consenting to the humble. Be not wise in your own conceits.\n\n12:17. To no man rendering evil for evil. Providing good things, not\nonly in the sight of God but also in the sight of all men.\n\n12:18. If it be possible, as much as is in you, have peace with all men.\n\n12:19. Revenge not yourselves, my dearly beloved; but give place unto\nwrath, for it is written: Revenge is mine, I will repay, saith the Lord.\n\n12:20. But if the enemy be hungry, give him to eat; if he thirst, give\nhim to drink. For, doing this, thou shalt heap coals of fire upon his\nhead.\n\n12:21. Be not overcome by evil: but overcome evil by good.\n\nRomans Chapter 13\n\nLessons of obedience to superiors and mutual charity.\n\n13:1. Let every soul be subject to higher powers. For there is no power\nbut from God: and those that are ordained of God.\n\n13:2. Therefore, he that resisteth the power resisteth the ordinance of\nGod. And they that resist purchase to themselves damnation.\n\n13:3. For princes are not a terror to the good work, but to the evil.\nWilt thou then not be afraid of the power? Do that which is good: and\nthou shalt have praise from the same.\n\n13:4. For he is God's minister to thee, for good. But if thou do that\nwhich is evil, fear: for he beareth not the sword in vain.  For he is\nGod's minister: an avenger to execute wrath upon him that doth evil.\n\n13:5. Wherefore be subject of necessity: not only for wrath, but also\nfor conscience' sake.\n\n13:6. For therefore also you pay tribute. For they are the ministers of\nGod, serving unto this purpose.\n\n13:7. Render therefore to all men their dues. Tribute, to whom tribute\nis due: custom, to whom custom: fear, to whom fear: honour, to whom\nhonour.\n\n13:8. Owe no man any thing, but to love one another. For he that loveth\nhis neighbour hath fulfilled the law.\n\n13:9. For: Thou shalt not commit adultery: Thou shalt not kill: Thou\nshalt not steal: Thou shalt not bear false witness: Thou shalt not\ncovet. And if there be any other commandment, it is comprised in this\nword: Thou shalt love thy neighbour as thyself.\n\n13:10. The love of our neighbour worketh no evil. Love therefore is the\nfulfilling of the law.\n\n13:11. And that, knowing the season, that it is now the hour for us to\nrise from sleep. For now our salvation is nearer than when we believed.\n\n13:12. The night is passed And the day is at hand. Let us, therefore\ncast off the works of darkness and put on the armour of light.\n\n13:13. Let us walk honestly, as in the day: not in rioting and\ndrunkenness, not in chambering and impurities, not in contention and\nenvy.\n\n13:14. But put ye on the Lord Jesus Christ: and make not provision for\nthe flesh in its concupiscences.\n\nRomans Chapter 14\n\nThe strong must bear with the weak. Cautions against judging and giving\nscandal.\n\n14:1. Now him that is weak in faith, take unto you: not in disputes\nabout thoughts.\n\n14:2. For one believeth that he may eat all things: but he that is weak,\nlet him eat herbs.\n\nEat all things. Viz., without observing the distinction of clean and\nunclean meats, prescribed by the law of Moses: which was now no longer\nobligatory. Some weak Christians, converted from among the Jews, as we\nhere gather from the apostle, made a scruple of eating such meats as\nwere deemed unclean by the law; such as swine's flesh, etc., which the\nstronger sort of Christians did eat without scruple. Now the apostle, to\nreconcile them together, exhorts the former not to judge or condemn the\nlatter, using their Christian liberty; and the latter, to take care not\nto despise or scandalize their weaker brethren, either by bringing them\nto eat what in their conscience they think they should not, or by giving\nthem such offence, as to endanger the driving them thereby from the\nChristian religion.\n\n14:3. Let not him that eateth despise him that eateth not: and he that\neateth not, let him not judge him that eateth. For God hath taken him to\nhim.\n\n14:4. Who art thou that judgest another man's servant? To his own lord\nhe standeth or falleth. And he shall stand: for God is able to make him\nstand.\n\n14:5. For one judgeth between day and day: and another judgeth every\nday. Let every man abound in his own sense.\n\nBetween day, etc... Still observing the sabbaths and festivals of the\nlaw.\n\n14:6. He that regardeth the day regardeth it unto the Lord. And he that\neateth eateth to the Lord: for he giveth thanks to God. And he that\neateth not, to the Lord he eateth not and giveth thanks to God.\n\n14:7. For none of us liveth to himself: and no man dieth to himself.\n\n14:8. For whether we live, we live unto the Lord: or whether we die, we\ndie unto the Lord. Therefore, whether we live or whether we die, we are\nthe Lord's.\n\n14:9. For to this end Christ died and rose again: that he might be Lord\nboth of the dead and of the living.\n\n14:10. But thou, why judgest thou thy brother? Or thou, why dost thou\ndespise thy brother? For we shall all stand before the judgment seat of\nChrist.\n\n14:11. For it is written: As I live, saith the Lord, every knee shall\nbow to me and every tongue shall confess to God.\n\n14:12. Therefore every one of us shall render account to God for\nhimself.\n\n14:13. Let us not therefore judge one another any more. But judge this\nrather, that you put not a stumblingblock or a scandal in your brother's\nway.\n\n14:14. I know, and am confident in the Lord Jesus, that nothing is\nunclean of itself: but to him that esteemeth any thing to be unclean, to\nhim it is unclean.\n\n14:15. For if, because of thy meat, thy brother be grieved, thou walkest\nnot now according to charity. Destroy not him with thy meat, for whom\nChrist died.\n\n14:16. Let not then our good be evil spoken of.\n\n14:17. For the kingdom of God is not meat and drink: but justice and\npeace and joy in the Holy Ghost.\n\n14:18. For he that in this serveth Christ pleaseth God and is approved\nof men.\n\n14:19. Therefore, let us follow after the things that are of peace and\nkeep the things that are of edification, one towards another.\n\n14:20. Destroy not the work of God for meat. All things indeed are\nclean: but it is evil for that man who eateth with offence.\n\n14:21. It is good not to eat flesh and not to drink wine: nor any thing\nwhereby thy brother is offended or scandalized or made weak.\n\n14:22. Hast thou faith? Have it to thyself before God. Blessed is he\nthat condemneth not himself in that which he alloweth.\n\n14:23. But he that discerneth, if he eat, is condemned; because not of\nfaith. For all that is not of faith is sin.\n\nDiscerneth... That is, distinguisheth  between meats, and eateth against\nhis conscience, what he deems unclean. Of faith... By faith is here\nunderstood judgment and conscience: to act against which is always a\nsin.\n\nRomans Chapter 15\n\nHe exhorts them to be all of one mind and promises to come and see them.\n\n15:1. Now, we that are stronger ought to bear the infirmities of the\nweak and not to please ourselves.\n\n15:2. Let every one of you Please his neighbour unto good, to\nedification.\n\n15:3. For Christ did not please himself: but, as it is written: The\nreproaches of them that reproached thee fell upon me.\n\n15:4. For what things soever were written were written for our learning:\nthat, through patience and the comfort of the scriptures, we might have\nhope.\n\n15:5. Now the God of patience and of comfort grant you to be of one\nmind, one towards another, according to Jesus Christ:\n\n15:6. That with one mind and with one mouth you may glorify God and the\nFather of our Lord Jesus Christ.\n\n15:7. Wherefore, receive one another, as Christ also hath received you,\nunto the honour of God.\n\n15:8. For I say that Christ Jesus was minister of the circumcision for\nthe truth of God, to confirm the promises made unto the fathers:\n\nMinister of the circumcision... That is, executed his office and\nministry towards the Jews, the people of the circumcision.\n\n15:9. But that the Gentiles are to glorify God for his mercy, as it is\nwritten: Therefore will I confess to thee, O Lord, among the Gentiles\nand will sing to thy name.\n\n15:10. And again he saith: rejoice ye Gentiles, with his people.\n\n15:11. And again: praise the Lord, all ye Gentiles: and magnify him, all\nye people.\n\n15:12. And again, Isaias saith: There shall be a root of Jesse; and he\nthat shall rise up to rule the Gentiles, in him the Gentiles shall hope.\n\n15:13. Now the God of hope fill you with all joy and peace in believing:\nthat you may abound in hope and in the power of the Holy Ghost.\n\n15:14. And I myself also, my brethren, am assured of you that you also\nare full of love, replenished with all knowledge, so that you are able\nto admonish one another.\n\n15:15. But I have written to you, brethren, more boldly in some sort, as\nit were putting you in mind, because of the grace which is given me from\nGod,\n\n15:16. That I should be the minister of Christ Jesus among the Gentiles:\nsanctifying the gospel of God, that the oblation of the Gentiles may be\nmade acceptable and sanctified in the Holy Ghost.\n\n15:17. I have therefore glory in Christ Jesus towards God.\n\n15:18. For I dare not to speak of any of those things which Christ\nworketh not by me, for the obedience of the Gentiles, by word and deed,\n\n15:19. By the virtue of signs and wonders, in the power of the Holy\nGhost, so that from Jerusalem round about, as far as unto Illyricum, I\nhave replenished the gospel of Christ.\n\n15:20. And I have so preached this gospel, not where Christ was named,\nlest I should build upon another man a foundation.\n\n15:21. But as it is written: They to whom he was not spoken of shall\nsee: and they that have not heard shall understand.\n\n15:22. For which cause also, I was hindered very much from coming to you\nand have been kept away till now.\n\n15:23. But now, having no more place in these countries and having a\ngreat desire these many years past to come unto you,\n\n15:24. When I shall begin to take my journey into Spain, I hope that, as\nI pass, I shall see you and be brought on my way thither by you: if\nfirst, in part, I shall have enjoyed you.\n\n15:25. But now I shall go to Jerusalem, to minister unto the saints.\n\n15:26. For it hath pleased them of Macedonia and Achaia to make a\ncontribution for the poor of the saints that are in Jerusalem.\n\n15:27. For it hath pleased them: and they are their debtors. For, if the\nGentiles have been made partakers of their spiritual things, they ought\nalso in carnal things to minister to them.\n\n15:28. When therefore I shall have accomplished this and consigned to\nthem this fruit, I will come by you into Spain.\n\n15:29. And I know that when I come to you I shall come in the abundance\nof the blessing of the gospel of Christ.\n\n15:30. I beseech you therefore, brethren, through our Lord Jesus Christ\nand by the charity of the Holy Ghost, that you help me in your prayers\nfor me to God,\n\n15:31. That I may be delivered from the unbelievers that are in Judea\nand that the oblation of my service may be acceptable in Jerusalem to\nthe saints.\n\n15:32. That I may come to you with joy, by the will of God, and may be\nrefreshed with you.\n\n15:33. Now the God of peace be with, you all. Amen.\n\nRomans Chapter 16\n\nHe concludes with salutations, bidding them beware of all that should\noppose the doctrine they had learned.\n\n16:1. And I commend to you Phebe, our sister, who is in the ministry of\nthe church, that is in Cenchrae:\n\n16:2. That you receive her in the Lord as becometh saints and that you\nassist her in whatsoever business she shall have need of you. For she\nalso hath assisted many, and myself also.\n\n16:3. Salute Prisca and Aquila, my helpers, in Christ Jesus\n\n16:4. (Who have for my life laid down their own necks: to whom not I\nonly give thanks, but also all the churches of the Gentiles),\n\n16:5. And the church which is in their house. Salute Epenetus, my\nbeloved: who is the firstfruits of Asia in Christ.\n\n16:6. Salute Mary, who hath laboured much among you.\n\n16:7. Salute Andronicus and Junias, my kinsmen and fellow prisoners: who\nare of note among the apostles, who also were in Christ before me.\n\n16:8. Salute Ampliatus, most beloved to me in the Lord.\n\n16:9. Salute Urbanus, our helper in Christ Jesus and Stachys, my\nbeloved.\n\n16:10. Salute Apellas, approved in Christ.\n\n16:11. Salute them that are of Aristobulus' household. Salute Herodian,\nmy kinsman. Salute them that are of Narcissus' household, who are in the\nLord.\n\n16:12. Salute Tryphaena and Tryphosa, who labour in the Lord.  Salute\nPersis, the dearly beloved, who hath much laboured in the Lord.\n\n16:13. Salute Rufus, elect in the Lord, and his mother and mine.\n\n16:14. Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes: and the\nbrethren that are with them.\n\n16:15. Salute Philologus and Julia, Nereus and his sister, and Olympias:\nand all the saints that are with them.\n\n16:16. Salute one another with an holy kiss. All the churches of Christ\nsalute you.\n\n16:17. Now I beseech you, brethren, to mark them who make dissensions\nand offences contrary to the doctrine which you have learned and avoid\nthem.\n\n16:18. For they that are such serve not Christ our Lord but their own\nbelly: and by pleasing speeches and good words seduce the hearts of the\ninnocent.\n\n16:19. For your obedience is published in every place. I rejoice\ntherefore in you. But I would have you to be wise in good and simple in\nevil.\n\n16:20. And the God of peace crush Satan under your feet speedily.  The\ngrace of our Lord Jesus Christ be with you.\n\n16:21. Timothy, my fellow labourer, saluteth you: and Lucius and Jason\nand Sosipater, my kinsmen.\n\n16:22. I, Tertius, who wrote this epistle, salute you in the Lord.\n\n16:23. Caius, my host, and the whole church saluteth you. Erastus, the\ntreasurer of the city, saluteth you: and Quartus, a brother.\n\n16:24. The grace of our Lord Jesus Christ be with you all. Amen.\n\n16:25. Now to him that is able to establish you, according to my gospel\nand the preaching of Jesus Christ, according to the revelation of the\nmystery which was kept secret from eternity;\n\n16:26. (Which now is made manifest by the scriptures of the prophets,\naccording to the precept of the eternal God, for the obedience of faith)\nknown among all nations:\n\n16:27. To God, the only wise, through Jesus Christ, to whom be honour\nand glory for ever and ever. Amen.","title":"The Bible, Douay-Rheims, Book 52: Romans: The Challoner Revision","tradition":"scripture-revelation","translated_text":null,"word_count":13039}