Lauren.White.The.Holy.Spirit.in.Pauls.Letters   Paul begins all of his epistles with just God and Jesus with no other god required. He never uses Holy Spirit as a person. He knew better in elementary schoos.
Leonard Allen The Spirit Poured out.  God's Spirit is His BREATH it produces WORDS but not after the time of Jesus
Leonard Allen Poured out NECESSARY to enable the Mission of Jesus Christ.

Total Hereditary Depravity: North Boulevard Church of Christ.

Of three listed CREEDS David Young prefers Calvinism.  Neither did Calvin understand that RIGHTEOUSNESS is The RIGHT Standing to become a Disciple of Christ.  People were RIGHTEOUS from Abel onward because they honored God and did RIGHTEOUS DEEDS.  Sorry, preachers and Calvin, people WERE righteous but NOT because they had the Law of Moses which they thought PREDESTINED them (Romans 9-11).  However, being CEREMONIALLY QUALIFIED did not make even Cornelius a God Fearer heard by God SAVED.  He wanted Peter to tell him how HE {Peter} understood salvation. Peter was sent WORDS and commanded him to BE BAPTIZED which SAVES because it is the only way to REQUEST A good coscience or A holy spirit REQUIRED to become a Disciple of Christ.

David young uses The Ring of Gyges, from the Republic, Book II as authority for his favoring CALVINISM that all people are evil and they are only restrained by LAW.  However, Plato is writing to define being RIGHT as conformable to traditional laws to tame the savage beast.

At the start of the Republic book II, Glaucon stated that there are three types of GOOD;
        the first category is good desired for its own sake (intrinsic goods), for example, happiness.

The second category is GOODS that are desired for their own sake and also for their consequences.

The third category is consequential goods (instrumental goods), for example, medicine.
        Socrates said that he believed justice falls into the second category;
        according to him justice is good intrinsically and instrumentally

 However, Glaucon said many people would argue justice falls into the third category:

It is normally put into the painful category, of goods, which we pursue for the rewards they bring and in the hope of a good reputation, but which in themselves are to be avoided as unpleasant.

Plat. Rep. 2.364a  employed by both laymen and poets.
All with one accord reiterate that soberness and righteousness are fair and honorable,
        to be sure, but unpleasant and laborious,
while licentiousness and injustice are pleasant and easy to win and are
        only in opinion and by convention disgraceful.
They say that injustice pays better than justice, for the most part,
        and they do not scruple to felicitate bad men who are rich
        or have other kinds of power to do them honor in public and private, and to dishonor

Republic [364b] and disregard those who are in any way weak or poor,
        even while admitting that they are better men than the others.
But the strangest of all these speeches are the things they say about the gods1 and virtue,
        how so it is that the gods themselves assign to many good men misfortunes
        and an evil life but to their opposites a contrary lot;
                and begging priests2 and soothsayers go to rich men's doors
nd make them believe that they by means of sacrifices and incantations
                        have accumulated a treasure of power from the gods3
                        that can expiate and cure with pleasurable festivals
Republic [364b NOTES]

epi plousiōn thuras iontes. This semi-proverbial expression (cf. VI 489 B, C) stigmatises the avarice of seers and mendicant priests (agurtai from ageirō, cf. infra 381 D). Plato's contempt for mantikē in general is expressed in the Euthyphro and sporadically in various dialogues (see e.g. Tim. 71 E, with Archer-Hind's note); but his attack is here particularly directed (cf. infra 364 E) against such Orpheotelestai or Orphic friars as Theophrastus speaks of in his description of the deisi- daimōn (Charact. 16) kai telesthēsomenos pros tous Orpheotelestas kata mēna poreuesthai meta tēs gunaikos, ean de skholazē gunē, meta tēs titthēs kai tōn paidiōn.
        The kind of ceremonies which they practised may be seen from Dem. de Cor. §§ 258 ff. Plato agreed with the more enlightened section of his countrymen in condemning such degrading cults and superstitions on the ground of their immoral tendency: see especially Foucart des Assoc. religieuses chez les Grecs pp. 153 —157, where the opinions of ancient writers on this subject are collected. On agurtai in general reference may be made to J. H. Wright in Harvard Studies in Cl. Philol. VI p. 66 note

1 The gnomic poets complain that bad men prosper for a time, but they have faith in the late punishment of the wicked and the final triumph of justice.

2 There is a striking analogy between Plato's language here and the description by Protestant historians of the sale of indulgences by Tetzel in Germany. Rich men's doors is proverbial. Cf. 489 B.

Tithes and offerings

3 Cf. Mill, “Utility of Religion,”Three Essays on Religion, p. 90: “All positive religions aid this self-delusion. Bad religions teach that divine vengeance may be bought off by offerings or personal abasement.” Plato, Laws 885 D, anticipates Mill. With the whole passage compare the scenes at the founding of Cloudcuckootown, Aristophanes Birds 960-990, and more seriously the medieval doctrine of the “treasure of the church” and the Hindu tapas.

2Tim. 3:1 This know also, that in the last days perilous times shall come.
2Tim. 3:2 For men shall be lovers of their own selves,

2Tim. 3:3 Without natural affection, [purpose driven "WE need YOUR church]
        trucebreakers,  [North.Boulevard.Church.Of.Christ.Change]
        false accusers,
        covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,

        incontinent, fierce, despisers of those that are good,

2Tim. 3:4 Traitors, heady, highminded, lovers of pleasures more than lovers of God;

Plat. Rep. 2.364c
any misdeed of a man or his ancestors, and that if a man wishes to harm an enemy, at slight cost he will be enabled to injure just and unjust alike, since they are masters of spells and enchantments  [epōdē]
        that constrain the gods to serve their end.
        And for all these sayings they cite the poets as witnesses, with regard to the
        ease and plentifulness of vice, quoting:“ Evil-doing in plenty a man shall find for the seeking;

1 In Laws 933 D both are used of the victim with epōdais, which primarily applies to the god. Cf. Lucan, Phars. vi. 492 and 527.

epōdē , Ion. and poet. epa^oidē , , A song sung to or over: hence, enchantment, spell
ou pros iatrou sophou thrēnein epōdas pros tomōnti pēmatiS.Aj. 582 of the Magi
oute pharmaka.[Revelation 18 SORCERY] .oud' au epōdaiPl.R. 426b 


Paul Salutes All Churches knowing that The Spirit OF God is a Parable defining How God the Father puts His WORD (only) into the Mouth of a Moses, the Prophets and LASTLY through the MAN JESUS OF NAZARETH.

1Cor. 1:1 Paul, called to be an apostle of
        Jesus CHRIST through the will of GOD, and Sosthenes our brother,
1Cor. 1:2 Unto the church of God which is at Corinth,
        to them that are sanctified in Christ Jesus,
        called to be saints,
        with all that in every place call upon the NAME of Jesus Christ our Lord, both theirs and ours:
1Cor. 1:3 Grace be unto you, and peace,
        from God
[Theos] our Father,
        and from the Lord
[Kurios] Jesus Christ.
1Cor. 1:4 I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;


1Cor. 1:5 That in every thing ye are enriched by him,
        in all utterance, [Logos, Regulative Principle outlaws sermons, songs, instruments]
        and in all knowledge;

Plout-izō , Att. fut. A. -Timocl.4.8:— make wealthy, enrich, tina A.Ag.586, X.Cyr.8.2.22; “aretē tinasId.Mem.4.2.9; “tēn patrida
logos  verbal noun of legō (B), with senses corresponding to legō
Opposite   kata pathos, Arist.EN1169a5; preacher's tales

PROSE, Opposite. poiēsis, Id.R.390a;
Opposite. psilometria, Arist.Po.1448a11; Opposite. emmetra, ib.1450b15 (pl.); l. touto tōn metrōn (sc. to iambeion)“ homoiotaton einai
l. pezoi,
Opposite. poiētikē, D.H.Comp.6; Opposite. poiēmata, ib.15; “koina kai poiēmatōn kai logōn
pezos , 2  without musical accompaniment (cf. 11.2), “pausai melōdous' alla p. moi phrasonCom.Adesp. 601, cf. Pl.Sph.237a.
3. regul. Adv. pezōs in prose, Phld.Rh.1.165 S., Suid. s.v. historēsai.
ek logou, Opposite. matēn
matē  matas eipōn speaking folly metron , to,  II. metre, Ar.Nu.638, 641, etc.; Opposite. melos (music) and rhuthmos (time), Pl.Grg.502c, etc.; logous psilous eis metra tithentes putting into verse, Id.Lg.669d; “ta en metrō pepoiēmena epēX.Mem. 1.2.21.
Opposite  gnōsis , A. seeking to know, inquiry, investigation, esp. judicial, “tas tōn dikastēriōn g.D.18.224; “tēn kata tou diaitētou g.Id.21.92, cf. 7.9, Lycurg.141; “g. peri tēs dikēsPHib.1.92.13 (iii B. C.).
Theos gnōseōn kuriosLXX 1 Ki.2.3IV.  means of knowing: hence, statement in writing,
Opposite of aisth-ēsis , eōs, , perception, sense of, also of the mind, perception, knowledge of a thing,
II.  n object. sense, impressions of sense, visible appearances of the gods, Pl.Phd.111b.
2.  display of feeling, Arist.Rh.1386a32 (v.l.).

Opposite. ton en ergois (realities) ergon occupations, cognant with ORGENON musical instrument

. ek tēs epagōgēs,
epagōg-ē , , 2. bringing in to one's aid, introduction,tēn tōn Athēnaiōn e.Id.3.100, cf. 82
4. allurement, enticement,tais elpisi kai tais e.D.19.322.
b  Incantation, spell, in pl., Pl.R.364c, Lg.933d; Hekatēs phaskōn epagōgēn gegonenai
7. leading away into captivity, captivity, LXX Is.14.17: generally, distress, misery,  
Opposite  muthos, as history to legend, Ti.26e; “poiein muthous all' ou logousPhd.61b,
Opposite poieō , anything YOU make or compose
4. after Hom., of Poets, compose, write, p. dithurambon, Saturous, Ar.Th.153, 157; p. kōmōdian, tragōdian, etc., Pl.Smp.223d; palinōdianIsoc.10.64, Pl.Phdr.243b, etc.;poiēmataId.Phd.60d: abs., write poetry, write as a poet,orthōs .
b. represent in poetry,Homēron Akhillea pepoiēkenai ameinō OdusseōsPl.Hp.Mi.369c, cf. 364c, Smp.174b; poiēsas ton Akhillea legonta
c. describe in verse, theon en epesinPl.R.379a; epoiēsa muthous tous Aisōpou put them into verse, Id.Phd. 61b; “muthonLycurg.100.

Opposite  prooimion, ib.1415a12; prooimi-on phroimion (v. infr.): (oimos):—A.opening, introduction; in Music, prelude, overture, Pi.P.1.4; in 

1Cor. 1:6 Even as the testimony of Christ was confirmed in you:
Revelation 19:10 And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the SPIRIT of prophecy.

The ELECT was the small Jewish Remnant who were Known Before, those who had not bowed to Baal, who would be CONFORMED to Christ and NOT conformed to the Law of Moses.

Proof: Understand that when people use the word "predestination" in any sense they mean selected from eternity past to be saved or burned in hell.  You new daughter is probably a murderess!
Total Depravity - Human beings are so affected by the negative consequences of original sin that they are incapable of being righteous, and are always and unchangeably sinful; human freedom is totally enslaved by sin so we can only choose evil.
Unconditional Election - Since human beings cannot choose for themselves, God by His eternal decree has chosen or elected some to be counted as righteous, without any conditions being placed on that election.
Limited Atonement - The effects of the Atonement, by which God forgave sinful humanity, are limited only to those whom He has chosen. 'Whosoever will" is limited only to those God forces to obey by INFUSING faith into them without the Word.
Irresistible Grace - The grace that God extends to human beings to effect their election cannot be refused, since it has been decreed by God. There is nothing you can do: the gospel has no power unless God has preselected you.
Perseverance of the Saints - Since God has decreed the elect, and they cannot resist grace, they are unconditionally and eternally secure in that election. That means that there is no evil you can do which will lose your salvation.

Righteousnes means that one is Lives Right and Practices Justice: he is known to be a good person. the Jews said that one had to be circumcised and keep the Law of Moses to make them RIGHT and therefore permitted to be Baptized to SAVE the person or enroll them in the School of Christ which Paul defined in "synagogue" terms.

A God Fearer like Cornelius wanted to know HOW TO BE SAVED.

First, it is blasphemy to charge God with being lawless just because Eve was wholly seduced by "that evil one."  Calvinism says that sin came into the GENETICS of Eve.  God said that Sin entered into the WORLD, Kosmos, Ecumenical or the kingdom of the Devil.

Abel was a righteous person because he did righteous things. However, that did not make him save or give him remission of sins becuse the Law did not exits.  Many Old Testament people were RIGHTEOUS by their own NATURE or GENETICS.

1John 3:12 Not as Cain [MARK a musical note], who was OF that wicked one, and slew his brother.
        And wherefore slew he him?
        Because his own WORKS were evil,
        and his brother’s RIGHTEOUS.

qualifies one to be BAPTIZED for the remission of sins, being added to the church, having A good spirit or A good conscience or CONSCIOUSNES or a CO-PERCEPTION of the WORD.  Paul in 2 Corinthians 2 makes returning, conversion or being baptized REQUIRED to be able to READ the Text or HEAR the Word when it is PREACHED by being READ. That is MARKED by understanding that in His Glorified State Jesus is the COMFORTER and The Lord IS that Spirit.

The Jews claimed that being PREDESTINED as a JEW made them righteous.  However, Righteousnes has never been based on The Law of Moses.  A good Jew was RIGHTEOUS or God had nothing against them.  However, under Christ, Jesus removes CEREMONIAL pollution from SWINE as well as people.  However, the best Lawyer in the country might not be RIGHTEOUS meaning that they have not STANDING to go to the Supreme Court and request "Salvation" from the penalty.

Psa. 15:1 Lord, who shall abide in thy TABERNACLE?
        who shall dwell in thy HOLY hill?
Psa. 15:2 He that walketh uprightly, and worketh
        and speaketh the TRUTH in his heart.
Psa. 15:3 He that backbiteth NOT with his tongue,
        nor doeth evil to his neighbour,
        nor taketh up a reproach against his neighbour.
Psa. 15:4 In whose eyes a vile person is contemned;       
         but he honoureth them that fear the Lord.
         He that sweareth to his own hurt, and changeth not.

Such a righteous person--such as Cornelius--would not receive A holy spirit or A good conscience or be SAVED and added to the Church BY Christ until he was baptized.

Prov. 11:15 He that is surety for a stranger shall smart for it:
        and he that hateth suretiship is sure.
Prov. 11:16 A gracious woman retaineth honour: and strong men retain riches.
Prov. 11:17 The merciful man doeth good to his own soul:
        but he that is cruel troubleth his own flesh.
Prov. 11:18  The wicked worketh a deceitful work:
         but to him that soweth
RIGHTEOUSNESS shall be a sure reward.
Prov. 11:19 As
RIGHTEOUSNESS tendeth to life:
        so he that pursueth evil pursueth it to his own death.

The Jews were not RIGHTEOUS and able to be baptized by John because their WORKS were unrighteousness.

Is. 64:4 For since the beginning of the world men have not heard,
        nor perceived by the ear, neither hath the eye seen,
        O God, beside thee, what he hath prepared for him that WAITETH for Him.
Is. 64:5 Thou meetest him that rejoiceth and worketh
        those that remember thee in thy ways:
        behold, thou art wroth; for WE HAVE sinned:
        in those is continuance, and we shall be saved.

The Righteous Hebrews were forbidden to join in an covenant with LEVI nor attend their synagogues

Gen. 49:9 Judah is a lion’s whelp: from the prey, my son, thou art gone up:
        he stooped down, he couched as a lion, and as an old lion;
        who shall rouse him up?

Gen. 49:10 The sceptre shall not depart from Judah,
        nor a lawgiver from between his feet,
        until Shiloh come; and unto him shall the gathering of the people be. [Gentiles]

Gen. 49:10 The sceptre shall not depart from Judah,
        nor a lawgiver from between his feet,
        until Shiloh come; and unto him shall the gathering of the people be. [Gentiles]


Is. 64:6 But we are all as an unclean thing,
        and all our
RIGHTEOUSNESS are as filthy rags;
        and we all do fade as a leaf;
        and our iniquities, like the wind, have taken us away.
Is. 64:7 And there is none that calleth upon thy name,
        that stirreth up himself to take hold of thee:
        for thou hast hid thy face from us,
        and hast consumed us, because of our iniquities.

Acts 10:34 Then Peter opened his mouth, and said,
        Of a truth I perceive that God is no respecter of persons:
Acts 10:35 But in every nation he that feareth him,
        and worketh
        is accepted with him.
Acts 10:36 The WORD which God SENT unto the children of Israel,
        PREACHING peace by Jesus Christ: (he is Lord of all:)
Acts 10:37 That WORD, I say, ye know,
        which was published throughout all Judaea,
        and began from Galilee, after the baptism which John preached;
Acts 10:38 How God ANOINTED Jesus of Nazareth
        with the Holy Spirit and with POWER:
        who went about doing good,
        and healing all that were oppressed of the devil;
        for God was with him.
John 10:36 Say ye of him, whom the Father hath sanctified, and sent into the world,
        Thou blasphemest; because I said, I am the Son of God?

1John 3:2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be:
        but we know that, when he shall appear, we shall be like him; for we shall see him as he is.
1John 3:3 And every man that hath this hope in him
        purifieth HIMSELF, even as he is pure.
1John 3:4  Whosoever committeth sin transgresseth also the law:
         for sin is the transgression of the law.
1John 3:5 And ye know that he was manifested to take away our sins; and in him is no sin.
1John 3:6 Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.
1John 3:7 Little children, let no man deceive you:
        he that doeth righteousness is
1John 3:8 He that committeth sin is of the devil;
        for the devil sinneth from the beginning.
        For this purpose the Son of God was manifested,
        that he might destroy the works of the devil.


Rom. 1:1 Paul, a servant of Jesus Christ, called to be an apostle,
        separated unto the gospel of God,
Rom. 1:2 (Which he had promised afore by his prophets in the holy scriptures,)
Rom. 1:3 Concerning his Son Jesus Christ our Lord,
        which was made of the seed of David according to the FLESH;
Rom. 1:4 And declared to be the Son of God with power,
        according to the spirit OF holiness, by the resurrection from the dead:

Rom. 1:5 By whom we have received grace and apostleship,
        for OBEDIENCE to the faith among all nations, for his name:
Rom. 2:11 For there is no respect of persons with God.
Rom. 2:12 For as many as HAVE sinned without law
        shall also perish without law:
        and as many as have sinned in the law shall be judged by the law;
Rom. 2:13 (For not the hearers of the law are just before God,
        but the doers of the law shall be justified.
Rom. 2:14 For when the Gentiles,
        which have not the law,
        do BY NATURE the things contained in the law,
        these, having not the law, are a law unto themselves:

    By birth, one's own: Of or belonging to the nature of things, produced by or agreeable to nature, natural: “naturale est alicui,it is natural to one, it is his innate quality,
histŏrĭa   I. Lit.: “historia testis temporum, lux veritatis, vita memoriae
vērĭtas , ātis, f. verus,
I.truth, truthfulness, verity; the true or real nature, reality (always abstract; cf.: verum, vera).
2. Nature, the truth of nature: “sic enim se profecto res habet, ut numquam perfecte veritatem casus imitetur,
phusis  origin,ph. oudenos estin hapantōn thnētōn oude . . teleutē
teleut-ē , , (teleō)
A.completion, accomplishment, teleutēn poiēsai gamou] accomplish,
Rom. 2:15 Which shew the work of the law written in their hearts,
        their CONSCIENCE also bearing witness,
        and their thoughts the mean while accusing or else excusing one another;)
Rom. 2:16 In the day when God shall judge the SECRETS of men by Jesus Christ according to my gospel.
Rom. 2:17 Behold, thou art called a Jew, and RESTESTS in the law, and makest thy BOAST of God,
Rom. 2:18 And knowest his will, and approvest the things that are more excellent, being instructed out of the law;
Rom. 2:19 And art confident that thou thyself art a guide of the blind,
        a light of them which are in darkness,
Rom. 2:20 An instructor of the foolish, a teacher of babes, w
        hich hast the form of knowledge and of the truth in the law.
Rom. 2:21 Thou therefore which teachest another, teachest thou not thyself?
        thou that preachest a man should not steal, dost thou steal?


Rom. 4:4 Now to him that WORKETH  [The Law of Moses]
        is the reward not reckoned of grace, but of BUT.
Rom. 4:5 But to him that worketh not,
        but believeth on him that justifieth the ungodly,
        his faith is counted for RIGHTEOUSNESS.

Rebuking the Jews and deny that THE LAW was what justified them does NOT mean that they were saved, added to the Church which is a NEW CREATION after the OLD was destroyed by WATER.
1Cor. 7:19 Circumcision is nothing, and uncircumcision is nothing,
        but the keeping of the commandments of God.

Rom. 4:6 Even as David also describeth the blessedness of the man,
        unto whom God imputeth righteousness without WORKS [Law of Moses],
Rom. 4:7 Saying, Blessed are they whose iniquities are forgiven,
        and whose sins are covered.

(A Psalm of David, Maschil proverb or dark saying.)

BLESSED is he whose transgression is forgiven, whose sin is covered. Psa 32:1

Blessed is the man unto whom
           the Lord imputeth not iniquity, and
           in whose spirit there is [1] no guile. [treachery] Psa 32:2

When I kept silence, my bones waxed old through my roaring all the day long. Psa 32:3

For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. Selah. Psa 32:4

[2] I acknowledged my sin unto thee, and mine iniquity [3] have I not hid.
           said, I will [4] confess my transgressions unto the Lord;
           and thou [5] forgavest the iniquity of my sin. Selah. Psa 32:5

For this shall every one that is godly [even pious Gentiles]
pray unto thee in a time when thou
mayest be found:
           surely in the floods of great waters
           they shall not come nigh unto him. Psa 32:6

Gal. 4:8 Howbeit then, when YE knew not God,
         YE did service unto them which by nature are no gods.

Rom. 5:2 By whom also we have ACCESS by faith
        into this grace wherein we stand, and rejoice in hope of the glory of God.
Eph. 2:18 For through him we both have ACCESS by one Spirit unto the Father.
Eph. 3:12 In whom we have boldness and access with confidence by the faith of him.
Eph. 2:3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

Eph. 5:6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.

Eph. 6:4 And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.
Col. 3:6 For which things’ sake the wrath of God cometh on the children of disobedience:
Rom. 4:8 Blessed is the man to whom the Lord will not impute sin.

Logizomai (g3049) log-id'-zom-ahee; mid. from 3056; to take an inventory, i.e. estimate (lit. or fig.): - conclude, (ac-) count (of), / despise, esteem, impute, lay, number, reason, reckon, suppose, think (on).

God did not keep an account book.

Rom 5:13 (For until the law sin was in the world:
sin is not imputed when there is no law.

Rom. 1:6 Among whom are ye also the called of Jesus Christ:
Rom. 1:7 To all that be in Rome, beloved of God, called to be saints:
        Grace to you and peace from God our Father, and the Lord Jesus Christ.
Rom. 1:8 First, I thank my God through Jesus Christ for you all,
        that your faith is spoken of throughout the whole world.
Rom. 1:9 For God is my witness, whom I serve with MY SPIRIT
         in the gospel of his Son, that without ceasing I make mention of you always in my prayers;
Rom. 1:10 Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.
Rom. 1:11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;
Rom. 1:12 That is, that I may be comforted together with you by the mutual faith both of you and me.
Rom. 1:13 Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.
Rom. 1:14 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.
Rom. 1:15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.


Rom. 1:16 For I am not ashamed of the gospel of Christ:
        for it is the power of God unto salvation to every one that believeth;
        to the Jew first, and also to the Greek.
Rom. 1:17 For therein is the RIGHTEOUSNESS of God revealed from faith to faith:
        as it is written, The JUST shall live by faith.

6.30.19. 359

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