That the Christ having suffered, and being the first who rose from the dead, should shew light to the people and to the Gentiles.

King Agrippa, Believest thou the prophets? I know that thou believest.

And Paul said, I would to God, that not only thou, but likewise all that hear me, were this day both almost and altogether such as I am, except these bonds.

And as he said this, the king rose up, and the governor, and Bernice, and they that sat with them.

And as soon as it was determined, that we should sail into Italy, they delivered Paul, and certain other prisoners, to a centurion named Julius, of the Augustan Cohort.

And going aboard a ship of Adramyttium, that was to sail by the coasts of Asia, we set sail, Aristarchus, a Macedonian of Thessalonica, being with us.

Paul exhorted them, Saying to them, Sirs, I perceive that this voyage is like to be with injury and much damage, not only to the lading and the ship, but also to our lives.

But the centurion regarded the master and the owner of the vessel, more than the things, which were spoken by Paul.

thou must be presented before Cesar: and lo God hath given thee all them that sail with thee.

Wherefore, Sirs, take courage: for I trust in God, that it shall be even as it hath been spoken to me.

And when the fourteenth night was come, as we were driven up and down in the Adriatic Sea, the sailors suspected, that they drew nigh some land.

But when the sailors were attempting to flee out of the ship, and had let down the boat into the sea, under pretence that they were going to carry out anchors from the ship-head,

And while the day was coming on, Paul exhorted them all to take food, saying, This day is the fourteenth that ye have tarried and continue fasting, having taken nothing.

But the centurion, being desirous to save Paul, hindered them from their purpose, and commanded those that could swim, throwing themselves into the sea, first to get away to land,

And the rest, some on boards, and some on broken pieces of the ship; and so it came to pass, that they all escaped safe to land.

And being escaped, we then knew, that the island was called Melita.

However they expected, that he would have swollen, or suddenly fallen down dead: but after having waited a considerable time, seeing no mischief befall him, they changed their minds and said, that he was a god.

And near that place was the estate of the chief man of the island, named Publius, who receiving us into his house, entertained us courteously three days.

And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself, with the soldier that kept him.

But when the Jews opposed it, I was constrained to appeal to Cesar; not that I had any thing to accuse my nation of.

For this cause therefore have I intreated, to see and speak with you; for it is on account of the hope of Israel, that I am bound with this chain.

But we desire to hear of thee what thou thinkest; for concerning this sect, we know, that it is every where spoken against.

And some believed the things that were spoken, and some believed not.

Be it known therefore unto you, that the salvation of God is sent to the Gentiles, and they will hear.

And Paul continued two whole years in his own hired house, and received all that came to him,

Preaching the kingdom of God, and teaching the things that relate to the Lord Jesus Christ, with all freedom of speech, no man forbidding him.

To all that are in Rome,

First, I thank my God through Jesus Christ, for you all, that your faith is spoken of through the whole world.

For I long to see you, that I may impart to you some spiritual gift,

that ye may be established, That is, to be comforted together with you, by the mutual faith both of you and me.

Now I would not have you ignorant, brethren, that I have often purposed to come to you, (though I have been hindred hitherto) that I might have some fruit among you also, even as among the other Gentiles.

For I am not ashamed of the gospel; for it is the power of God unto salvation to every one that believeth, both to the Jew and to the Gentile.

For those things of him which are invisible, both his eternal power and Godhead, are clearly seen from the creation of the world, being understood by the things which are made, so that they are without excuse:

Amen. Therefore God gave them up to vile affections; for even their women changed the natural use to that which is against nature: And likewise also the men,

Who knowing the righteous judgment of God, that they who do such things are worthy of death, not only do the same, but have pleasure in those that do them.

Therefore thou art inexcusable, O man, whosoever thou art that judgest; for wherein thou judgest the other, thou condemnest thyself; for thou that judgest dost the same things.

For we know that the judgment of God is according to truth, against them who do such things.

And thinkest thou this, O man, who judgest them that do such things, and dost the same, that thou shalt escape the judgment of God?

Or despisest thou the riches of his goodness, and forbearance, and long suffering, not knowing that the goodness of God leadeth thee to repentance?

Who will render to every one according to his works: To them that by patient continuance in well-doing seek for glory,

But to them that are contentious, and do not obey the truth, but obey unrighteousness, shall be indignation and wrath,

and gloriest in God, And knowest his will, and discernest the things that differ, being instructed out of the law:

And art confident, that thyself art a guide of the blind, a light of them that are in darkness, An instructer of the ignorant,

Thou therefore that teachest another, teachest thou not thyself? Thou that proclaimest, a man should not steal, dost thou steal?

Thou that sayst, a man should not commit adultery, dost thou commit adultery? Thou that abhorrest idols, dost thou commit sacrilege?

Thou that gloriest in the law, dost thou by transgressing the law dishonour God?

Yea, the uncircumcision that is by nature, fulfilling the law, shall judge thee, who by the letter and circumcision transgressest the law.

For he is not a Jew, who is one in outward shew, neither is that circumcision which is apparent in the flesh.

But he is a Jew, who is one inwardly, and circumcision is that of the heart, in the spirit, not in the letter; whose praise is not from men, but from God.

Much every way; chiefly in that they were intrusted with the oracles of God.

God forbid: let God be true, and every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.

And why may we not (as we are slandered, and as some affirm us to say) do evil, that good may come? Whose damnation is just.

What then? Are we better than they? In no wise: for we have before proved all, both Jews and Gentiles, to be under sin.

There is none that understandeth; there is none that seeketh after God.

They have all turned aside; they are together become unprofitable; there is none that doth good, no not one.

Now we know that whatsoever the law saith, it saith to them that are under the law; that every mouth may be stopped, and all the world be found guilty before God.

Even the righteousness of God, by the faith of Jesus Christ, to all and upon all that believe; for there is no difference:

I say, of his righteousness in this present time, that he might be just, and yet the justifier of him that believeth in Jesus.

Nay, but by the law of faith. We conclude then, that a man is justified by faith, without the works of the law.

What shall we say then? That our father Abraham hath found according to the flesh?

Now to him that worketh, the reward is not reckoned of grace, but of debt.

But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is imputed to him for righteousness.

Cometh this happiness then on the circumcision only, or on the uncircumcision also? For we say that faith was imputed to Abraham for righteousness.

And he received the sign of circumcision, a seal of the righteousness of the faith, which he had in uncircumcision, that he might be the father of all who believe in uncircumcision, that righteousness may be imputed to them also,

And the father of the circumcision, to them who not only are of the circumcision, but also walk in the footsteps of that faith of our father Abraham, which he had in uncircumcision.

For the promise, that he should be the heir of the world, was not to Abraham or to his seed by the law, but by the righteousness of faith.

Therefore it is of faith, that it might be of grace, that the promise might be firm to all the seed; not only to that which is of the law, but to that also which is of the faith of Abraham, who is the father of us all, (As it is written,

I have made thee a father of many nations) before God in whom he believed, as quickning the dead, and calling the things that are not, as though they were:

Who against hope believed in hope, that he should be the father of many nations, according to that which was spoken, So shall thy seed be.

And being fully assured, that what he had promised, he was able also to perform.

Now it was not written on his account only, that it was imputed to him,

knowing that tribulation worketh patience, And patience experience, and experience hope;

But God recommendeth his love toward us, in that, while we were yet sinners, Christ died for us.

Therefore as by one man sin entered into the world and death by sin, even so death passed upon all men, in that all had sinned.

Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the likeness of Adam's transgression, who is the figure of him that was to come.

Yet not as the offence, so also is the free gift. For if by the offence of one many died, much more the grace of God, and the gift by grace, that of one man, Jesus Christ, hath abounded unto many.

And not as the loss by one that sinned, so is the gift; for the sentence was by one offence to condemnation; but the free gift is of many offences unto justification.

But the law came in between, that the offence might abound: yet where sin abounded, grace did much more abound:

That as sin had reigned through death, so grace also might reign through righteousness to eternal life, by Jesus Christ our Lord.

What shall we say then? We will continue in sin that grace may abound?

Know ye not, that as many of us have been baptized into Jesus Christ, have been baptized into his death?

Therefore we are buried with him by baptism into death, that as Christ was raised from the dead by the glory of the Father, so we also should walk in newness of life.

Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that we might no longer serve sin.

For he that is dead is freed from sin.

And we believe, that if we are dead with Christ, we shall also live with him:

Knowing that Christ being raised from the dead, dieth no more; death no more hath dominion over him.

For in that he died, he died to sin once for all; but in that he liveth, he liveth unto God.

Know ye not, that to whom ye present yourselves servants to obey, his servants ye are whom ye obey? Whether of sin unto death, or of obedience unto righteousness?

But thanks be to God, that, whereas ye were the servants of sin, ye have now obeyed from the heart the form of doctrine into which ye have been delivered.

Know ye not, brethren, (for I speak to them that know the law) that the law hath dominion over a man, as long as it liveth?

Therefore if she marry another man while her husband liveth, she will be called an adultress: but if her husband be dead, she is free from that law, so as to be no adultress, though she marry another man.

Thus ye also, my brethren, are dead to the law by the body of Christ; that ye might be married to another, even to him who was raised from the dead, that we may bring forth fruit to God.

But now we are freed from the law, that whereby we were held being dead, so that we serve in newness of spirit, and not in the oldness of the letter.

What shall we say then? That the law is sin? God forbid. Yea, I should not have known sin, but for the law. I had not known lust, unless the law had said, Thou shalt not covet.

So that the law is holy, and the commandment holy, and just, and good.

Was then that which is good made death to me? God forbid: But sin: so that it appeared sin, working death in me by that which is good: so that sin might by the commandment become exceeding sinful.

We know that the law is spiritual; but I am carnal, sold under sin.

For that which I do I approve not; for what I would, I do not, but what I hate, that I do.

If then I do what I would not, I consent to the law, that it is good.

Now then it is no more I that do it, but sin that dwelleth in me.