The Law was not (as the Jews' ignorant zeal supposed) for them to justify themselves by it (considering that they could not justify it:) but to bring them to Christ to believe in him, and so for his sake to be justified by the grace of God: 5 according to Moyses' saying, and the Apostle's preaching: 11 that so the Gentiles also (according to the Prophets) hearing and believing might come to justice: the Jews in the mean time (though inexcusably) remaining incredulous.The Law was not (as the Iewes ignorant zeale supposed) for them to iustifie them selues by it (considering that they could not iustifie it:) but to bring them to Christ to beleeue in him, and so for his sake to be iustified by the grace of God: 5 according to Moyses saying, and the Apostles preaching: 11 that so the Gentils also (according to the Prophets) bearing and beleeuing might come to iustice: the Iewes in the meane time (though inexcusably) remaining incredulous.
Brethren, the will of my heart surely and prayer to God, is for them unto salvation.BRETHREN, the wil of my hart surely and prayer to God, is for them vnto saluation.Fratres, voluntas quidem cordis mei, et obsecratio ad Deum, fit pro illis in salutem.
2For I give them testimony that they have zeal of God, but not according to knowledge.For I giue them testimonie that they haue zeale of God, but not according to knowledge.Testimonium enim perhibeo illis quod æmulationem Dei habent, sed non secundum scientiam.
3For, not knowing the justice of God, and seeking to establish their own, they have not been subject to the justice of God.For, not knowing the iustice of God, & seeking to establish their owne, they haue not been subiect to the iustice of God.¶Ignorantes enim justitiam Dei, et suam quærentes statuere, justitiæ Dei non sunt subjecti.
4For the finis: the goal and consummation, that to which it leads of the Law is Christ: unto justice to every one that believeth.For the end of the Law is Christ: vnto iustice to euery one that beleeueth.Finis enim legis, Christus, ad justitiam omni credenti.
5For Moyses wrote, that, the justice which is of the Law, the man that shall do it, shall live in it.For Moyses wrote, that, the iustice which is of the Law, the man that shal doe it, shal liue in it.Moyses enim scripsit, quoniam justitiam, quæ ex lege est, qui fecerit homo, vivet in ea.
6But the justice which is of faith, saith thus, Say not in thy heart, Who shall ascend into heaven? that is to bring Christ down.But the iustice which is of faith, saith thus, Say not in thy hart, Who shal ascend into heauen? that is to bring Christ downe.¶Quæ autem ex fide est justitia, sic dicit : Ne dixeris in corde tuo : Quis ascendet in cælum ? id est, Christum deducere :
7Or who descendeth into the depth? that is to call Christ again from the dead.Or who descendeth into the depth? that is to call Christ againe from the dead.aut, Quis descendet in abyssum ? hoc est, Christum a mortuis revocare.
8But what saith the Scripture? The word is nigh, in thy mouth, and in thy heart. this is the word of faith which we preach.But what saith the Scripture? The word is nigh, in thy mouth, and in thy hart. this is the word of faith which we preach.¶Sed quid dicit Scriptura ? Prope est verbum in ore tuo, et in corde tuo : hoc est verbum fidei, quod prædicamus.
9For if thou confess with thy mouth our Lord JESUS, and in thy heart believe that God hath raised him up from the dead, thou shalt be saved.For if thou confesse with thy mouth our Lord IESVS, and in thy hart beleeue that God hath raised him vp from the dead, thou shalt be saued.Quia si confitearis in ore tuo Dominum Jesum, et in corde tuo credideris quod Deus illum suscitavit a mortuis, salvus eris.
10For with the heart we believe unto justice: but with the mouth confession is made to salvation.For with the hart we beleeue vnto iustice: but with the mouth confession is made to saluation.Corde enim creditur ad justitiam : ore autem confessio fit ad salutem.
11For the Scripture saith: Whosoever believeth in him, shall not be confundetur: bewildered, confused; put to shame, disappointed of his hope.For the Scripture saith: Whosoeuer beleeueth in him, shal not be confounded.Dicit enim Scriptura : Omnis qui credit in illum, non confundetur.
12For there is no distinction of the Jew and the Greek: for one is Lord of all, rich toward all that invocant: call upon, invoke in prayer him.For there is no distinction of the Iew and the Greeke: for one is Lord of al, riche toward al that inuocate him.Non enim est distinctio Judæi et Græci : nam idem Dominus omnium, dives in omnes qui invocant illum.
13For every one whosoever shall invocate the name of our Lord, shall be saved.For euery one whosoeuer shal inuocate the name of our Lord, shal be saued.Omnis enim quicumque invocaverit nomen Domini, salvus erit.
14How then shall they invocate in whom they have not believed? Or how shall they believe him whom they have not heard? And how shall they hear without a preacher?How then shal they inuocate in whom they haue not beleeued? Or how shal they beleeue him whom they haue not heard? And how shal they heare without a preacher?¶Quomodo ergo invocabunt, in quem non crediderunt ? aut quomodo credent ei, quem non audierunt ? quomodo autem audient sine prædicante ?
15But how shall they preach unless they be sent? as it is written: How beautiful are the feet of them that evangelizantium: announce as glad tidings, preach the good news of peace, of them that evangelize good things?But how shal they preach vnles they be sent? as it is written: How beautiful are the feete of them that euangelize peace, of them that euangelize good things?¶quomodo vero prædicabunt nisi mittantur ? sicut scriptum est : Quam speciosi pedes evangelizantium pacem, evangelizantium bona !
16But all do not obey the Gospel. For Esay saith, Lord, who hath believed the hearing of us?But al do not obey the Gospel. For Esay saith, Lord, who hath beleeued the hearing of vs?Sed non omnes obediunt Evangelio. Isaias enim dicit : Domine, quis credidit auditui nostro ?
17Faith then, is by hearing: and hearing is by the word of Christ.Faith then, is by hearing: and hearing is by the word of Christ.Ergo fides ex auditu, auditus autem per verbum Christi.
18But I say, have they not heard? And (et) quidem: certainly, assuredly into all the earth hath the sound of them gone forth: and unto the ends of the whole world the words of them.But I say, haue they not heard? And certes into al the earth hath the sound of them gone forth: and vnto the endes of the whole world the wordes of them.Sed dico : Numquid non audierunt ? Et quidem in omnem terram exivit sonus eorum, et in fines orbis terræ verba eorum.
19But I say, hath not Israel known? Moyses first saith, I will bring you to æmulationem: admiring imitation, rivalry to equal; jealous zeal provoked by a rival in that which is not a nation: in a foolish nation I will drive you into anger.But I say, hath not Israel knowen? Moyses first saith, I wil bring you to emulation in that which is not a nation: in a foolish nation I wil driue you into anger.Sed dico : Numquid Israël non cognovit ? Primus Moyses dicit : Ego ad æmulationem vos adducam in non gentem : in gentem insipientem, in iram vos mittam.
20But Esay is bold, and saith, I was found of them that did not seek me: openly I appeared to them that asked not of me.But Esay is bold, and saith, I was found of them that did not seeke me: openly I appeared to them that asked not of me.¶Isaias autem audet, et dicit : Inventus sum a non quærentibus me : palam apparui iis qui me non interrogabant.
21But to Israel he saith, All the day long I spread my hands to a people that believeth not, and contradicteth me.But to Israel he saith, Al the day long I spred my handes to a people that beleeueth not, and contradicteth me.Ad Israël autem dicit : Tota die expandi manus meas ad populum non credentem, et contradicentem.
Annotations
3The justice of God. The justice of God, is that which God giveth us through Christ: the Jews' own or proper justice, is that which they had or challenged to have of themselves and by their own strength, holpen only by the knowledge of the Law without the help or grace of Christ.The iustice of God. The iustice of God, is that which God giueth vs through Christ: the Iewes owne or proper iustice, is that which they had or chalenged to haue of them selues and by their owne strength, holpen onely by the knowledge of the Law without the helpe or grace of Christ.
6The justice of faith. The justice which is of faith, reacheth to the life to come, making man assured of the truth of such Articles as concern the same. as, of Christ's Ascension to heaven, of his Descending to Hell, of his coming down, to be Incarnate, and his Resurrection and return again to be glorified: by which his actions we be pardoned, justified, and saved, as by the Law we could never be.The iustice of faith. The iustice which is of faith, reacheth to the life to come, making man assured of the truth of such Articles as concerne the same. as, of Christs Ascension to heauen, of his Descending to Hel, of his comming downe, to be Incarnate, and his Resurrection and returne againe to be glorified: by which his actions we be pardoned, iustified, and saued, as by the Law we could neuer be.
8The word of faith. The word of faith is the whole Law of Christ, concerning both life and doctrine, grounded upon this, that Christ is our Saviour, and that he is risen again. Which point (as all other) must both be believed in heart, and also be confessed by mouth. for though a man be justified inwardly when he hath the virtues of faith, hope, and charity from God: yet if occasion be given, he is also bound to confess with his mouth, and by all his external actions, without shame or fear of the world, that which he inwardly believeth: or else he can not be saved. Which is against certain old Heretics that taught, a man might say or do what he would, for fear or danger, so that he kept his faith in heart.The word of faith. The word of faith is the whole Law of Christ, concerning both life and doctrine, grounded vpon this, that Christ is our Saviour, & that he is risen againe. Which point (as al other) must both be beleeued in hart, and also be confessed by mouth. for though a man be iustified inwardly when he hath the vertues of faith, hope, and charitie from God: yet if occasion be giuen, he is also bound to confesse with his mouth, and by al his external actions, without shame or feare of the world, that which he inwardly beleeueth: or els he can not be saued. Which is against certaine \* old Heretikes that taught, a man might say or doe what he would, for feare or danger, so that he kept his faith in hart.
14How shall they invocate. This maketh not (as Heretics pretend) against invocation of Saints: the Apostle saying nothing else, but that they can not invocate Christ as their Lord and Master, in whom they do not believe, and whom they never heard of. for he speaketh of Gentiles or Pagans, who could not invocate him, unless they did first believe in him. To the due invocation of Christ, we must know him and our duties to him. And so is it true also that we can not pray to our B. Lady nor any Saint in heaven, till we believe and know their persons, dignity, and grace, and trust that they can help us. But if our adversaries think that we can not invocate them, because we believe not in them: let them understand that the Scripture useth also this speech, to believe in men: and it is the very Hebrew phrase, which they should not be ignorant of that brag thereof so much. Exodus 14, 31. They believed in God and in Moyses. and 2 Paralipomenon 20, 20. in the Hebrew. Epistle to Philemon v. 5. And the ancient fathers did read in the Creed indifferently, I believe in the Catholic Church. and, I believe the Catholic Church. Conc. Nicen. apud Epiphan. in fine Ancorat. Hieron. contr. Lucif. Cyril. Hieros. Cathec. 17.How shal they inuocate. This maketh not (as Heretikes pretend) against inuocation of Saincts: the Apostle saying nothing els, but that they can not inuocate Christ as their Lord and Maister, in whom they doe not beleeue, and whom they neuer heard of. for he speaketh of Gentils or Pagans, who could not inuocate him, vnlesse they did first beleeue in him. To the due inuocation of Christ, we must know him and our duties to him. And so is it true also that we can not pray to our B. Ladie nor any Sainct in heauen, til we beleeue and know their persons, dignitie, and grace, and trust that they can helpe vs. But if our aduersaries thinke that we can not inuocate them, because we beleeue not in them: let them vnderstand that the Scripture vseth also this speach, to beleeue in men: and it is the very Hebrew phrase, which they should not be ignorant of that bragge thereof so much. Exod. 14, 31. They beleeued in God and in Moyses. and 2 Paral. 20, 20. in the Hebrew. Ep. ad Philem. v. 5. And the ancient fathers did read in the Crede indifferently, I beleeue in the Catholike Church. and, I beleeue the Catholike Church. Conc. Nicen. apud Epiphan. in fine Ancorat. Hieron. contr. Lucif. Cyril. Hieros. Cathec. 17.
15Unless they be sent. This place of the Apostle invincibly condemneth all the preachings, writings, ordinances, innovations and usurpations of Church, pulpit, and whatsoever our evangelists have intruded themselves and entered into by the window: shewing that they be every one from the highest to the lowest, false prophets, running and usurping, being never lawfully called. Which is so evident in the Heretics of our days that the Calvinists confess it in themselves, and say that there is an exception to be made in them, because they found the state of the Church interrupted.Vnlesse they be sent. This place of the Apostle invincibly condemneth al the preachings, writings, ordinances, innouations and vsurpations of Church, pulpit, & whatsoeuer our euangelists haue intruded them selues and entered into by the window: shewing that they be euery one from the highest to the lowest, false prophets, running and vsurping, being neuer lawfully called. Which is so euident in the Heretikes of our daies that the Caluinists confesse it in them selues, and say that there is an exception to be made in them, because they found the state of the Church interrupted.
20That asked not of me. That Christ was found of those that never asked after him, it proveth that the first grace and our first justification is without merits. That God called the Jews continually and earnestly by his Prophets and by other his signs and wonders, upon the grace and free will that he gave them, and yet they would not: free will is proved, and that God would have men saved, and that they be the cause of their own damnation themselves.That asked not of me. That Christ was found of those that neuer asked after him, it proueth that the first grace and our first iustification is without merites. That God called the Iewes continually and earnestly by his Prophets and by other his signes and wonders, vpon the grace and free wil that he gaue them, and yet they would not: free wil is proued, and that God would haue men saued, and that they be the cause of their owne damnation them selues.