He granteth that the Jews did pass the Heathen Gentiles, in God's benefits, 9 but not in their own works, concluding, that he hath shewed, both Jew and Gentile to be sinners: 18 and therefore (inferring) that there must be some other way to Salvation, indifferent to both, which is to believe in JESUS CHRIST, that for his sake their sins may be forgiven them.He graunteth that the Iewes did passe the Heathen Gentils, in Gods benefites, 9 but not in their owne workes, concluding, that he hath shewed, both Iewe and Gentil to be sinners: 18 and therfore (inferring) that there must be some other way to Saluation, indifferent to both, which is to beleeue in IESVS CHRIST, that for his sake their sinnes may be forgiuen them.
What preeminence then hath the Jew, or what is the profit of circumcision?WHAT preeminence then hath the Iewe, or what is the profit of circumcision?Quid ergo amplius Judæo est ? aut quæ utilitas circumcisionis ?
2Much by all means. First surely because the words of God were committed to them.Much by al meanes. First surely because the wordes of God were committed to them.Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei.
3for what if certain of them have not believed? Hath their incredulity made the faith of God frustrate?for what if certaine of them haue not beleeued? Hath their incredulitie made the faith of God frustrate?Quid enim si quidam illorum non crediderunt ? numquid incredulitas illorum fidem Dei evacuabit ? Absit.
4God forbid. but God is true: and every man a liar, as it is written: *That thou mayest be justified in thy words, and overcome when thou art judged.*God forbid. but * God is true: & * euery man a lyer, as it is written: *That thou maiest be iustified in thy wordes, and ouercome when thou art iudged.*Est autem Deus verax : omnis autem homo mendax, sicut scriptum est : Ut justificeris in sermonibus tuis : et vincas cum judicaris.
5But if our iniquity commendat: set off, render conspicuous, recommend the justice of God, what shall we say? Is God unjust that executeth wrath? (I speak according to man)But if our iniquitie commend the iustice of God, what shal we say? Is God vniust that executeth wrath? (I speake according to man)¶Si autem iniquitas nostra justitiam Dei commendat, quid dicemus ? Numquid iniquus est Deus, qui infert iram ?
6God forbid. otherwise how shall God judge this world?God forbid. otherwise how shal God iudge this world?secundum hominem dico. Absit. Alioquin quomodo judicabit Deus hunc mundum ?
7For if the verity of God hath abounded in my lie, unto his glory, why am I also yet judged as a sinner,For if the veritie of God hath abounded in my lye, vnto his glorie, why am I also yet iudged as a sinner,Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius : quid adhuc et ego tamquam peccator judicor ?
8and not (as we are blasphemed, and as some report us to say) let us do evil, that there may come good? whose damnation is just.and not (as we are blasphemed, and as some report vs to say) let vs doe euil, that there may come good? whose damnation is iust.et non (sicut blasphemamur, et sicut aiunt quidam nos dicere) faciamus mala ut veniant bona : quorum damnatio justa est.
9What then? do we excel them? No, not so. For we have argued the Jews and the Greeks, all to be under sin:What then? do we excel them? No, not so. For we haue argued the Iewes and the Greekes, al to be vnder sinne:Quid ergo ? præcellimus eos ? Nequaquam. Causati enim sumus Judæos et Græcos omnes sub peccato esse,
10as it is written: *That there is not any man just,as it is written: *That * there is not any man iust,¶sicut scriptum est : Quia non est justus quisquam :
11there is not that understandeth, there is not that seeketh after God.there is not that vnderstandeth, there is not that seeketh after God.non est intelligens, non est requirens Deum.
12All have declined, they are become unprofitable together: there is not that doeth good, there is not so much as one.Al haue declined, they are become vnprofitable together: there is not that doeth good, there is not so much as one.Omnes declinaverunt, simul inutiles facti sunt : non est qui faciat bonum, non est usque ad unum.
13Their throat is an open sepulchre, with their tongues they dealt deceitfully. The venom of asps under their lips.Their throte is an open sepulchre, with their tonges they dealt deceitfully. The venim * of aspes vnder their lippes.Sepulchrum patens est guttur eorum, linguis suis dolose agebant : venenum aspidum sub labiis eorum :
14Whose mouth is full of maledictione: cursing, evil-speaking and bitterness:Whose mouth is ful of maledction and bitternes:quorum os maledictione, et amaritudine plenum est :
15Their feet swift to shed blood.Their feete swift to shede bloud.veloces pedes eorum ad effundendum sanguinem :
16Destruction and infelicitas: misery, wretchedness, calamity in their ways:Destruction and infelicitie in their waies:contritio et infelicitas in viis eorum :
17and the way of peace they have not known.and the way of peace they haue not knowen.et viam pacis non cognoverunt :
18There is no fear of God before their eyes.There is no feare of God before their eies.non est timor Dei ante oculos eorum.
19And we know that whatsoever the Law speaketh, to them it speaketh that are in the Law: that every mouth may be stopped, and all the world may be made subject to God:And we know that whatsoeuer the Lawe speaketh, to them it speaketh that are in the Lawe: that euery mouth may be stopped, and al the world may be made subiect to God:Scimus autem quoniam quæcumque lex loquitur, iis, qui in lege sunt, loquitur : ut omne os obstruatur, et subditus fiat omnis mundus Deo :
20because by the works of the Law no flesh shall be justified before him. For by the Law is the knowledge of sin.because * by the workes of the Lawe no flesh shal be iustified before him. For by the Lawe is the knowledge of sinne.¶quia ex operibus legis non justificabitur omnis caro coram illo. Per legem enim cognitio peccati.
21But now without the Law the justice of God is manifested: testified by the law and the Prophets.But now without the Lawe the iustice of God is manifested: testified by the lawe and the Prophets.¶Nunc autem sine lege justitia Dei manifestata est : testificata a lege et prophetis.
22And the justice of God by faith of JESUS CHRIST, unto all and upon all that believe in him. For there is no distinction.And the iustice of God by faith of IESVS CHRIST, vnto al and vpō al that * beleeue in him. For there is no distinction.Justitia autem Dei per fidem Jesu Christi in omnes et super omnes qui credunt in eum : non enim est distinctio :
23For all have sinned: and do need the glory of God.For al haue sinned: and doe neede the glorie of God.omnes enim peccaverunt, et egent gloria Dei.
24Justified gratis: freely, as a free gift, without merit going before by his grace, by the redemption that is in CHRIST JESUS,Iustified gratis by his grace, by the redemption that is in CHRIST IESVS,Justificati gratis per gratiam ipsius, per redemptionem quæ est in Christo Jesu,
25whom God hath proposed a propitiationem: an atoning sacrifice, a means of appeasing, by faith in his blood, to the shewing of his justice, for the remission of former sins,whom God hath proposed a propitiation, by faith in his bloud, to the shewing of his iustice, for the remission of former sinnes,quem proposuit Deus propitiationem per fidem in sanguine ipsius, ad ostensionem justitiæ suæ propter remissionem præcedentium delictorum
26in the toleration of God, to the shewing of his justice in this time: that he may be just, and justifying him that is of the faith of JESUS CHRIST.in the toleration of God, to the shewing of his iustice in this time: that he may be iust, and iustifying him that is of the faith of IESVS CHRIST.in sustentatione Dei, ad ostensionem justitiæ ejus in hoc tempore : ut sit ipse justus, et justificans eum, qui est ex fide Jesu Christi.
27Where is then thy boasting? it is excluded. by what law? of deeds? No, but by the law of faith.Where is then thy boasting? it is excluded. by what lawe? of deedes? No, but by the lawe of faith.Ubi est ergo gloriatio tua ? Exclusa est. Per quam legem ? Factorum ? Non : sed per legem fidei.
28For we account a man to be justified by faith without the works of the Law.For we account a man to be iustified by faith without the workes of the Lawe.¶Arbitramur enim justificari hominem per fidem sine operibus legis.
29Is he God of the Jews only? is he not also of the Gentiles? Yes of the Gentiles also.Is he God of the Iewes only? is he not also of the Gentiles? Yes of the Gentiles also.An Judæorum Deus tantum ? nonne et gentium ? Immo et gentium :
30For it is one God, that justifieth circumcision by faith, and prepuce by faith.For it is one God, that iustifieth circumcision by faith, and prepuce by faith.quoniam quidem unus est Deus, qui justificat circumcisionem ex fide, et præputium per fidem.
31Do we then destroy the Law by faith? God forbid. but we do establish the Law.Do we then destroy the Lawe by faith? God forbid. but we do establish the Lawe.Legem ergo destruimus per fidem ? Absit : sed legem statuimus.
Annotations
5If our iniquity. No marvel that many nowadays deduce false and detestable conclusions out of this Apostle's high and hard writings, seeing that St. Peter noted it in his days, and himself here confesseth that his preaching and speeches were then falsely misconstrued: (St. Paul's speeches mistaken of the wicked.) as though he had taught that the Jews and Gentiles' ill life and incredulity had been directly the cause of God's more mercy, and that therefore sin cometh of God to the advancement of his glory, and consequently that men might or should do ill, that good might ensue thereof. Which blasphemous constructions they took of these and the like words: where sin abounded, there did grace more abound. and, The Law entered in, that sin might abound. and out of the Psalm 50. That thou mayest be justified in thy words, and overcome when thou art judged. (The sense of the places that sound, as if God caused sin.) As though he meant that men do sin, to the end that God may be justified. And at all these and the like places of the Apostle though forewarned by St. Peter, and by the Apostle's own defense and Protestation, that he never meant such horrible things, yet the wicked also of this time do stumble and fall. But the true meaning is in all such places, that God can and doth when it pleaseth him, convert those sins which man committeth against him and his commandments, to his glory: though the sins themselves stand not with his will, intention, nor honour, but be directly against the same, and therefore may not be committed that any good may fall. for, what good soever accidentally falleth, it proceedeth not of the sin, but of God's mercy that can pardon, and of his omnipotency that can turn it to good. And therefore against those carnal interpretations, St. Paul very carefully and diligently giveth reason also in this place v. 6, that it is impossible: because God could not justly punish any man, nor sit in judgement at the later day for sin without plain injury, if either himself would have sin committed, or man might do it to his glory. Therefore let all sincere readers of the Scriptures, and specially of St. Paul's writings, hold this for a certainty, as the Apostle's own defense (whatsoever he seem to say hereafter sounding in their sense, that sin cometh of God, or may therefore be committed that he may work good thereof) that the Apostle himself condemneth that sense as slanderous and blasphemous.If your iniquitie. No maruel that many now a daies deduce false and detestable conclusions out of this Apostles high and hard writings, seing that S. Peter noted it in his daies, and him self here confesseth that his preaching and speaches were then falsely misconstrued: as though he had taught that the Iewes and Gentils il life and incredulity had been directly the cause of Gods more mercie, and that therfore sinne commeth of God to the aduancement of his glorie, and consequently that men might or should doe il, that good might ensue thereof. Which blasphemous constructions they tooke of these and the like wordes: where sinne abounded, there did grace more abound. and, The Lawe entered in, that sinne might abound. and out of the Psalme 50. That thou maiest be iustified in thy wordes, and ouercome when thou art iudged. As though he meant that men do sinne, to the end that God may be iustified. And at al these and the like places of the Apostle though forewarned by S. Peter, and by the Apostles owne defense and Protestation, that he neuer meant such horrible things, yet the wicked also of this time do stumble and fall. But the true meaning is in al such places, that God can and doth when it pleaseth him, conuert those sinnes which man committeth against him and his commaundements, to his glorie: though the sinnes them selues stand not with his wil, intention, nor honour, but be directly against the same, and therfore may not be committed that any good may fall. for, what good so euer accidentally falleth, it proceedeth not of the sinne, but of Gods mercie that can pardon, and of his omnipotencie that can turne it to good. And therfore against those carnal interpretations, S. Paul very carefully & diligently giueth reason also in this place v. 6, that it is impossible: because God could not iustly punish any man, nor sit in iudgement at the later day for sinne without plaine iniurie, if either him self would haue sinne committed, or man might doe it to his glorie. Therfore let al sincere readers of the Scriptures, and specially of S. Pauls writings, hold this for a certaintie, as the Apostles owne defense (whatsoeuer he seeme to say hereafter sounding in their sense, that sinne commeth of God, or may therfore be committed that he may worke good thereof) that the Apostle him self condemneth that sense as slaunderous and blasphemous.
10Not any just. These general speeches, that both Jew and Gentile be in sin, and none at all just, are not so to be taken, that none in neither sort were ever good: the Scriptures expressly saying that Job, Zacharie, Elisabeth, and such like, were just before God, (How it is said, none just.) and it were blasphemy to say that these words alleged out of the 13 Psalm, were meant in Christ's mother, in St. John the Baptist, in the Apostles etc. For, this only is the sense: that neither by the law of nature, nor law of Moyses, could any man be just or avoid such sins as here be reckoned, but by faith and the grace of God, by which there were a number in all ages (specially among the Jews) that were just and holy, whom these words touch not, being spoken only to the multitude of the wicked, which the Prophet maketh as it were a several body conspiring against Christ, and persecuting the just and godly, of which ill company he saith, that none was just nor feared God.Not any iust. These general speaches, that both Iewe and Gentile be in sinne, and none at al iust, are not so to be taken, that none in neither sort were euer good: the Scriptures expresly saying that Iob, Zacharie, Elisabeth, and such like, were iust before God, & it were blasphemie to say that these wordes alleaged out of the 13 Psalme, were meant in Christes mother, in S. Iohn the Baptist, in the Apostles &c. For, this only is the sense: that neither by the lawe of nature, nor lawe of Moyses, could any man be iust or auoid such sinnes as here be reckened, but by faith and the grace of God, by which there were a number in al ages (specially among the Iewes) that were iust and holy, whom these wordes touch not, being spoken only to the multitude of the wicked, which the Prophet maketh as it were a seueral body conspiring against Christ, and persecuting the iust and godly, of which il companie he saith, that none was iust nor feared God.
20By the works of the Law. St. Jerome and St. Chrysostom expound this of the ceremonial works only, and in that sense the Apostle specially protesteth this proposition in his Epistle to the Galatians: (No works avail without faith and grace.) but it is true also of all man's moral works done without faith and the grace of God: which can not be acceptable or available in God's sight, to justify any man, And so St. Augustine taketh it de Sp. and lit. c. 8. to. 3.By the workes of the Lawe. S. Hierom and S. Chrysostom expound this of the ceremonial workes only, and in that sense the Apostle specially protesteth this proposition in his Epistle to the Galatians: but it is true also of al mans moral workes done without faith & the grace of God: which can not be acceptable or auailable in Gods sight, to iustifie any man, And so S. Augustine taketh it de Sp. & lit. c. 8. to. 3.
21Justice of God. Beware of the wicked and vain commentary of the Calvinists, glosing the justice of God to be that which is resident in Christ, apprehended by our faith: and so that imputed to us which we in deed have not. (The Heretics' phantastical or imputative justice.) Wherein at once they have forged themselves against God's manifest word, a new no justice, a phantastical apprehension of that which is not, a false faith and untrue imputation. whereas the justice of God here, is that wherewith he endueth a man at his first conversion, and is now in a man, and therefore man's justice: but yet God's justice also, because it is of God. (True inherent justice.) Of this justice in us, whereby we be truly justified and in deed made just, St. Augustine speaketh thus: The grace of Christ doth work our illumination and justification inwardly. And again, He giveth to the faithful the most secret grace of his Spirit, which secretly he poureth into infants also. And again, They are justified in Christ that believe in him through the secret communication and inspiration of spiritual grace, whereby every one leaneth to our Lord. And again, He maketh just removing by the Spirit, and regeneration by grace.Iustice of God. Beware of the wicked and vaine commentarie of the Caluinistes, glosing the iustice of God to be that which is resident in Christ, apprehended by our faith: and so that imputed to vs which we in deede haue not. Wherein at once they haue forged them selues against Gods manifest word, a new no iustice, a phantastical apprehension of that which is not, a false faith and vntrue imputation. whereas the iustice of God here, is that wherewith he endueth a man at his first conuersion, and is now in a man, and therfore mans iustice: but yet Gods iustice also, because it is of God. Of this iustice in vs, whereby we be truely iustified and in deede made iust, S. Augustine speaketh thus: The grace of Christ doth worke our illumination and iustification inwardly. And againe, He giueth to the faithful the most secrete grace of his Spirit, which secretly he powreth into infants also. And againe, They are iustified in Christ that beleeue in him through the secrete communication and inspiration of spiritual grace, whereby euery one leaneth to our Lord. And againe, He maketh iust remouing by the Spirit, and regeneration by grace.
28By faith without works. This is the place whereupon the Protestants gather falsely their only faith, and which they commonly avouch, as though the Apostle said, that only faith doth justify. (What works are excluded from justification.) Where he both in words and meaning excepteth only the works, of the Law done without Christ before our conversion: neither excluding the Sacraments of Baptism or Penance, nor hope and charity, or other Christian virtues, all which be the justice of faith. as the good works proceeding thereof, be likewise the law and justice of faith. All which the Adversaries would exclude by foisting in the term, only. Of which kind of men St. Augustine upon this place de grat. and fide thus: Men not understanding that which the Apostle saith, (we account a man to be justified by faith without the works of the Law) did think that he said, faith would suffice a man though he lived ill and had no good works. Which God forbid the vessel of election should think: who in a certain place after he had said, In Christ JESUS neither circumcision nor prepuce availeth any whit, he straight added, but faith which worketh by love.By faith without workes. This is the place whereupon the Protestants gather falsly their only faith, and which they commonly auouch, as though the Apostle said, that only faith doth iustifie. Where he both in wordes and meaning excepteth only the workes, of the Lawe done without Christ before our conuersion: neither excluding the Sacraments of Baptisme or Penance, nor hope and charitie, or other Christian vertues, al which be the iustice of faith. as the good workes proceding thereof, be likewise the lawe and iustice of faith. Al which the Aduersaries would exclude by foisting in the terme, only. Of which kind of men S. Augustine vpon this place de grat. & fide thus: Men not vnderstanding that which the Apostle saith, (we counte a man to be iustified by faith without the workes of the Lawe) did thinke that he said, faith would suffise a man though he liued il and had no good workes. Which God forbid the vessel of election should thinke: who in a certaine place after he had said, In Christ IESVS neither circumcision nor prepuce auaileth any whit, he straight added, but faith which worketh by loue.