Romans 1:18-3:23 is a single section of the book dedicated to prove that there are none righteous among Jews or Gentiles (Rom. 3:9 but "all" have sinned and come short of the glory of God. The use of the term "law" in Romans 1:18-3:20 includes the whole Mosaic Law, ceremonial, moral and civil: 17 ¶ Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, 21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? 22 Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? 23 Thou that makest thy boast of the law, through breaking the law dishonourest thou God?...... 25 For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. Hence, "the law" in Romans 2 includes both the moral law or ten commandments as well as the ceremonial law (circumcision). In Romans 3 the term "law" in Romans 3:19-20 includes the greater Mosaic law and all lessor forms of law (law written upon conscience of Gentiles) as it is the moral law of God that defines moral righteousness (Rom. 3:10-11). Romans 3:9 proves that Romans 3:10-20 applies equally to the Gentile as it does to the Jew in regard to MORAL unrighteousness. Romans 3:22-23 proves that "the law" is inclusive of the greater Mosaic law (civil, ceremonial and moral) as well as the lessor revelation of law written upon the gentile conscience as Paul says "For there is NO DIFFERENCE for ALL have sinned and come short of the glory of God." The contrast of difference has been since Romans 1:18 between the Jew and Gentile and Paul concludes in regard to how sin is defined (Rom. 3:9-11; 21) there is "NO DIFFERENCE" for all have sinned. The Law in Romans 3 includes all aspects of God's law from its greater revelation to the Jews to its minor revelation to the Gentiles, including the moral and ceremonial law of Moses. The "works of the Law" refer to all forms of obedience to God's law regardless of its revealed form (on stone, on parchment, moral, civil, ceremonial, conscience, etc.). We are justified by faith without law keeping, without the works of the law, without circumcision. In Romans 4:1-25 there is no Mosaic Law as Abraham lived 430 years prior to the institution of the law of Moses. Hence, justified "without works" cannot be restricted to the Law of Moses. It refers to the whatever law of righteousness revealed to Abraham whether by conscience or by revelation from God as in the case of circumcision. Abraham was justified without circumcision as he was justified "in uncircumcision" (Rom. 4:10). Hence, justification "without works" in Romans 3:24-5:1 does not contradict justificaition by faith with works in Romans 6-8 any more than Romans 3:24-5:1 contradicts justification by faith with works in James 2. Romans 3:24-5:1 is dealing with justificaiton distinctly apart from regeneration as a doctrine whereas in Romans 6-8 is dealing with justification in connection with regeneration in the practical daily life of the believer from whence "good works" originate. Likewise, in James 1:18-2:24. James is dealing with regeneration (James 1:18) in connection with justification by faith in the practical life of the believer which always is with "good works" of some measure. Theologically we are justified by faith "without works" but in regard to practical daily application there is no such thing as a justified by faith person who is not also a regenerated person with good works.