death or of bonds. And when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and gave commandment to his accusers also to say before thee what they had against him. Farewell. Then the soldiers, as it was commanded them, took Paul, and brought him by night to Antipatris. On the morrow they left the horsemen to go with him, and returned to the castle: who, when they came to Cæsarea, and delivered the epistle to the governor, presented Paul also before him. And when the governor had read the letter, he asked of what province he was. And when he understood that he was of Cilicia; I will hear thee, said he, when thine accusers are also come. And he comanded him to be kept in Herod's judgment hall. XXIV. DECEMBER 24. up to Jerusalem for to worship. And they neither found me in the tenple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city: neither APRIL 27, AUG. 26, CHAP. AND ND after five days Ananias the high priest descended with the elders, and with a certain orator named Tertullus, who informed the governor against Paul. And when he was called forth, Tertullus began can they prove the things whereof to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence, we accept it always, and in all places, most noble Felix, with all thank fulness. Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words. For we they now accuse me. But this I cofess unto thee, that after the way which they call heresy, so worship! the God of my fathers, believing all things which are written in the law and in the prophets: and have hope toward God, which they themselves also allow, that there shall be a res rection of the dead, both of the just and unjust. And herein do I exercise have found this man a pestilent fel- myself, to have always a conscience low, and a mover of sedition among void of offence toward God, and f all the Jews throughout the world, ward men. Now after many years! came to bring alms to my nation, and and a ringleader of the sect of the Nazarenes: who also, hath gone a- offerings. Whereupon certain Jews bout to profane the temple: whom from Asia found me purified in the we took, and would have judged ac- temple, neither with multitude, nor cording to our law. But the chief with tumult. Who ought to have with great violence took him away they had ought against me. Or else captain Lysias came upon us, and been here before thee, and object, if out of our hands, commanding his let these same here say, if they have ousers to come unto thee: by ex- found any evil doing in me, while I hereof we accuse him. And the ing among them, Touching the re ining of whom thyself mayest stood before the council, except it be se knowledge of all these things, for this one voice, that I cried standews also assented, saying that these surrection of the dead I am called in things were so. Then Paul, after that the governor question by you this day. had beckoned unto him to speak, an- having more perfect knowledge o swered, Forasmuch as I know that that way, he deferred them, and said thou hast been of many years a judge When Lysias the chief captain shal unto this nation, I do the more cheer come down, I will know the utter thou mayest understand, that there manded a centurion to keep Pal fully answer for myself: because that most of your matter. And he co are yet but twelve days since I went and to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him. And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ. And as he reasoned of right-after two years Porcius Festus came eousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee. He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him. But APRIL 28, into Felix' room: and Felix, willing to shew the Jews a pleasure, left Paul bound. NOW when Festus was come into these accuse me, no man may deliver the province, after three days he ascended from Cæsarea to Jerusalem. Then the high priest and the chief of the Jews informed him against Paul, and besought him, and desired favour against him, that he would send for him to Jerusalem, laying wait in the way to kill him. But Festus answered, that Paul should be kept at Cæsarea, and that he himself would depart shortly thither. Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him. And when he had tarried among them more than ten days, he went down unto Cæsarea; and the next day sitting on the judgment seat commanded Paul to be brought. And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove. While he answered for himself, Neither against the law of the Jews, neither Against the temple, nor yet against Casar, have I offended any thing at all. But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things efore me? Then said Paul, I stand at Caesar's judgment seat, where I ight to be judged: to the Jews have done no wrong, as thou very well nowest. For if I be an offender, or ave committed any thing worthy of eath, I refuse not to die: but if ere be none of these things whereof me unto them. I appeal unto Cæsar. Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Cæsar? unto Cæsar shalt thou go. And after certain days king Agrippa and Bernice came unto Cæsarea to salute Festus. And when they had been there many days, Festus declared Paul's cause unto the king, saying, There is a certain man left in bonds by Felix: about whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him. To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him. Therefore, when they were come hither, without any delay on the morrow I sat on the judgment seat, and commanded the man to be brought forth. Against whom when the accusers stood up, they brought none accusation of such things as I supposed: but had certain questions against him of their own superstition, and of one Jesus, Which was dead, Whom Paul affirmed to be alive. And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters. But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Cæsar. Then Agrippa if the uncircumcision keep the right- thyself? thou that preachest a man CHAP. III. SEPTEMBER 2 HAT advantage then hath the | the poison of asps is under their lips of circumcision? Much every way: chiefly, because that unto them were committed the oracles of God. For what if some did not believe? shall their unbelief make the faith of God without effect? God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous Who taketh vengeance? (I speak as a man) God forbid: for then how shall God judge the world? For if the truth of God hath more abounded through my lie unto His glory; why yet am also judged as a sinner? and not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; as it is written, There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with tongues they have used deceit; 870 bitterness: their feet are swift to Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in His sight: for by the law is the knowledge of sin. But now the righteous ness of God without the law is m nifested, being witnessed by the law and the prophets; even the righte ousness of God which is by faith of Jesus Christ unto all and upon ali them that believe: for there is ne difference: for all have sinned, and come short of the glory of God; being justified freely by His grace through the redemption that is in Christ de sus: Whom God hath set forth to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time His righteousness: that He might be just, and the justifier of him which believeth in Jesus. Where is boast ing then? It is excluded. By wh law? of works? Nay: but by the law of faith. Therefore we conclude 2 that a man is justified by faith without the deeds of the law. Is He the God of the Jews only? is He not also of the Gentiles? Yes, of the Gentiles also: seeing it is one God, JANUARY 5, CHAP. HAT shall we say then that WHA Abraham Our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin. Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: and the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. For the promise, that he should be Which shall justify the circumcision by faith, and uncircumcision through faith. Do we then make void the law through faith? God forbid: yea, we establish the law. IV. the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect: because the law worketh wrath: for where no law is, there is no transgression. Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only 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 Him Whom he believed, even God, Who quickeneth the dead, and calleth those things which be not as though they were. Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb: he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that, what He had promised, He was able also to perform. And therefore it was imputed to him for righteousness. Now it was not written for his sake alone, that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on Him that raised up Jesus our Lord from the dead; Who was delivered for our offences, and was raised again for our justification. MAY 5, SEPT. 3. CHAP. V. JANUARY 7, MAY 6, SEPT. 4. Whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; and patience, experience; and experience, hope and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost Which is given unto us. For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die. But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life. And not only so, but we also joy in God through our Lord Jesus Christ, by Whom we have now received the atonement. that had not sinned after the si tude of Adam's transgression, wo is the figure of Him that was to come. But not as the offence, so also is the free gift. For if thre the offence of one many be dead. much more the grace of God, and the gift by grace, which is by cme man, Jesus Christ, hath abcded unto many. And not as if en by one that sinned, so is the gift: for the judgment was by one to c demnation, but the free gift is of many offences unto justification. Fr if by one man's offence death remed by one; much more they which receive abundance of grace and of the gift of righteousness shall re life by One, Jesus Christ.) There re as by the offence of one judg came upon all men to cone MDGtion; even so by the righteous of One the free gift came upot a men unto justification of life. F as by one man's disobedience may were made sinners, so by the che dience of One shall many Wherefore, as by one man sin enrighteous. Moreover the law enter tered into the world, and death by ed, that the offence might abound. sin; and so death passed upon all But where sin abounded, grace éd until the law sin was in the world: reigned unto death, even so might men, for that all have sinned: (for much more abound: that as sin bath but sin is not imputed when there is grace reign through righteousness no law. Nevertheless death reigned unto eternal life by Jesus Christ our from Adam to Moses, even over them JAN. 8, MAY 7, Lord. CHAP. VI. be made SEPTEMBER 5. HAT shall we say then? Shall that the body of sin might be de may abound? God forbid. How shall longer therein? Know ye not, that not serve sin. For be that is dead is we, that are dead to sin, live any freed from sin. Now if we be dead with Christ, we believe that we shal so many of us as were baptized into also live with Him: knowing that Jesus Christ were baptized into His Christ being raised from the dest death? Therefore we are buried with dieth no more; death hath no more like as Christ was raised up from the died, He died unto sin once: bat in Him by baptism into death: that dominion over Him. For in that He dead by the glory of the Father, even so we also should walk in newness that He liveth, He liveth unto God. Likewise reckon ye also yourselve together in the likeness of His death, unto God through Jesus Christ of life. For if we have been planted to be dead indeed unto sin, hat are we shall be also in the likeness of His resurrection: knowing this, that our old man is crucified with Him, 872 Lord. mortal body, that ye Let not sin therefore reign in T should obey |