That Abraham was not justified by his own power, but by God's grace, in whom he believed (6 which is a way for the sinner also to come to justice.) 9 And thus, seeing he was not as then circumcised, not only the circumcised Jew, but also the uncircumcised Gentile may by believing the Christian faith, come to justice, as Abraham did :11 specially considering also, that Abraham was promised to be Father of the whole world, and not only of the Jews, to whom only the Law was given: and thus, not to fulfil the promise, but for another cause.That Abraham was not iustified by his owne power, but by Gods grace, in whom he beleeued (6 which is a way for the sinner also to come to iustice.) 9 And thus, seing he was not as then circumcised, not only the circumcised Iewe, but also the vncircumcised Gentil may by beleeuing the Christian faith, come to iustice, as Abraham did :11 specially considering also, that Abraham was promised to be Father of the whole world, and not only of the Iewes, to whom only the Lavv was giuen: and thus, not to fulfil the promis, but for an other cause.
What shall we say then that Abraham did find, our father according to the flesh?WHAT shal we say then that Abraham did finde, our father according to the flesh?¶Quid ergo dicemus invenisse Abraham patrem nostrum secundum carnem ?
2For if Abraham were justified by works, he hath glory, but not with God.For if Abraham were iustified by workes, he hath glorie, but not with God.¶Si enim Abraham ex operibus justificatus est, habet gloriam, sed non apud Deum.
3For what saith the Scripture? *Abraham believed God, and it was reputatum: accounted, credited, reckoned him to justice.*For what saith the Scripture? *Abraham beleeued God, and it was reputed him to iustice.*Quid enim dicit Scriptura ? Credidit Abraham Deo, et reputatum est illi ad justitiam.
4But to him that worketh, the reward is not imputed according to grace, but according to debt.But to him that worketh, the reward is not * imputed according to grace, but according to dette.¶Ei autem qui operatur, merces non imputatur secundum gratiam, sed secundum debitum.
5But to him that worketh not, yet believeth in him that justifieth the impium: the ungodly, the wicked sinner, his faith is reputed to justice according to the purpose of the grace of God.But to him that worketh not, yet beleeueth in him that iustifieth the impious, his faith is reputed to iustice according to the purpose of the grace of God.¶Ei vero qui non operatur, credenti autem in eum, qui justificat impium, reputatur fides ejus ad justitiam secundum propositum gratiæ Dei.
6As David also termeth the blessedness of a man, to whom God reputeth justice without works:As Dauid also termeth the blessednes of a man, to whom God reputeth iustice without workes:¶Sicut et David dicit beatitudinem hominis, cui Deus accepto fert justitiam sine operibus :
7*Blessed are they, whose iniquities be forgiven, and whose sins be covered.**Blessed are they, whose iniquities be forgiuen, and whose sinnes be couered.*¶Beati, quorum remissæ sunt iniquitates, et quorum tecta sunt peccata.
8*Blessed is the man, to whom our Lord hath not imputed sin.**Blessed is the man, to whom our Lord hath not imputed sinne.*Beatus vir, cui non imputavit Dominus peccatum.
9This blessedness then doth it abide in the circumcision, or in the praeputio: the uncircumcision, the foreskin also? For we say that unto Abraham faith was reputed to justice.This blessednes then doth it abide in the circumcision, or in the prepuce also? For we say that vnto Abraham faith was reputed to iustice.Beatitudo ergo hæc in circumcisione tantum manet, an etiam in præputio ? Dicimus enim quia reputata est Abrahæ fides ad justitiam.
10How was it reputed? in circumcision, or in prepuce? Not in circumcision, but in prepuce.How was it reputed? in circumcision, or in prepuce? Not in circumcision, but in prepuce.Quomodo ergo reputata est ? in circumcisione, an in præputio ? Non in circumcisione, sed in præputio.
11And he received the sign of circumcision, a seal of the justice of faith that is in prepuce: that he might be the father of all that believe by the prepuce, that unto them also it may be reputed to justice:And he receiued the signe of circumcision, a seale of the iustice of faith that is in prepuce: that he might be the father of al that beleeue by the prepuce, that vnto them also it may be reputed to iustice:¶Et signum accepit circumcisionis, signaculum justitiæ fidei, quæ est in præputio : ut sit pater omnium credentium per præputium, ut reputetur et illis ad justitiam :
12and might be father of circumcision, not to them only that are of the circumcision, but to them also that follow the steps of the faith that is in the prepuce of our father Abraham.and might be father of circumcision, not to them only that are of the circumcision, but to them also that follow the steppes of the faith that is in the prepuce of our father Abraham.et sit pater circumcisionis non iis tantum, qui sunt ex circumcisione, sed et iis qui sectantur vestigia fidei, quæ est in præputio patris nostri Abrahæ.
13For not by the Law was the promise to Abraham, or to his seed, that he should be heir of the world: but by the justice of faith.For not by the Lavv was the promisse to Abraham, or to his seede, that he should be heire of the world: but by the iustice of faith.Non enim per legem promissio Abrahæ, aut semini ejus ut hæres esset mundi : sed per justitiam fidei.
14For if they that are of the Law, be heirs: faith is made void, the promise is abolished.For if they that are of the Lavv, be heires: faith is made voide, the promisse is abolished.Si enim qui ex lege, hæredes sunt : exinanita est fides, abolita est promissio.
15For the Law worketh wrath. For where is no law, neither is there praevaricatio: evasive or shifty speech; transgression of the law.For the Lavv worketh wrath. For where is no lavv, neither is there preuarication.Lex enim iram operatur. Ubi enim non est lex, nec prævaricatio.
16Therefore of faith: that according to grace the promise may be firm 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,Therfore of faith: that according to grace the promisse may be firme to al the seede, not to that only which is of the Lavv, but to that also which is of the faith of Abraham, who is the father of vs al,Ideo ex fide, ut secundum gratiam firma sit promissio omni semini, non ei qui ex lege est solum, sed et ei qui ex fide est Abrahæ, qui pater est omnium nostrum
17(as it is written: *For, a father of many nations have I appointed thee*) before God, whom thou didst believe, who vivificat: maketh alive, giveth life to the dead: and calleth those things that are not, as those things that are.(as it is written: *For, a father of many nations haue I appointed thee*) before God, whom * thou didst beleeue, who quickeneth the dead: and calleth those things that are not, as those things that are.(sicut scriptum est : Quia patrem multarum gentium posui te) ante Deum, cui credidit, qui vivificat mortuos, et vocat ea quæ non sunt, tamquam ea quæ sunt :
18Who contrary to hope believed in hope: that he might be made the father of many nations, according to that which was said to him: *So shall thy seed be*, as the stars of heaven, and the sand of the sea.Who contrarie to hope beleeued in hope: that he might be made the father of many nations, according to that which was * said to him: *So shal thy seede be*, as the starres of heauen, and the sand of the sea.qui contra spem in spem credidit, ut fieret pater multarum gentium secundum quod dictum est ei : Sic erit semen tuum.
19And he was not weakened in faith: neither did he consider his own body now quite dead, whereas he was almost an hundred years old, and the dead vulvam: womb of Sara.And he was not weakened in faith: neither did he consider his owne body now quite dead, whereas he was almost an hundred yeres old, and the dead matrice of Sara.Et non infirmatus est fide, nec consideravit corpus suum emortuum, cum jam fere centum esset annorum, et emortuam vulvam Saræ.
20In the promise also of God he staggered not by distrust: but was strengthened in faith, giving glory to God:In the promisse also of God he staggered not by distrust: but was strengthened in faith, giuing glorie to God:In repromissione etiam Dei non hæsitavit diffidentia, sed confortatus est fide, dans gloriam Deo :
21most fully knowing that whatsoever he promised, he is able also to do.most fully knowing that whatsoeuer he promised, he is able also to doe.plenissime sciens, quia quæcumque promisit, potens est et facere.
22Therefore was it also reputed him to justice.Therfore was it also reputed him to iustice.Ideo et reputatum est illi ad justitiam.
23And it is not written only for him, that it was reputed him to justice:And it is not written only for him, that it was reputed him to iustice:Non est autem scriptum tantum propter ipsum quia reputatum est illi ad justitiam :
24but also for us, to whom it shall be reputed believing in him, that raised up JESUS CHRIST our Lord from the dead,but also for vs, to whom it shal be reputed beleeuing in him, that raised vp IESVS CHRIST our Lord from the dead,¶sed et propter nos, quibus reputabitur credentibus in eum, qui suscitavit Jesum Christum Dominum nostrum a mortuis,
25who was delivered up for our sins, and rose again for our justification.who was deliuered vp for our sinnes, and rose againe for our iustification.qui traditus est propter delicta nostra, et resurrexit propter justificationem nostram.
Annotations
1Abraham. (Abraham's works before faith.) The Apostle disputing in this chapter, as before, against them that thought they might be justified by their works done without the grace of Christ and faith in him, proposeth Abraham for an example, and proveth that he had no other estimation of justice before God by any works done before his faith, or that proceeded not of faith and God's grace.Abraham. The Apostle disputing in this chapter, as before, against them that thought they might be iustified by their workes done without the grace of Christ and faith in him, proposeth Abraham for an example, and proueth that he had no other estimation of iustice before God by any workes done before his faith, or that proceeded not of faith and Gods grace.
2By works. (Justice before men, and justice before God.) If Abraham did any commendable works before he believed Christ, as many Philosophers did, men might count him well therefore, but in God's light (who accepteth nothing without faith in him, or that proceedeth not from his grace) he should never have had the estimation of a just man. Therefore God in the Scriptures reputing him as a just man, giveth the cause thereof, saying, Abraham believed God, and it was reputed to him for justice.By workes. If Abraham did any commendable workes before he beleeued Christ, as many Philosophers did, men might count him wel therfore, but in Gods light (who accepteth nothing without faith in him, or that proceedeth not from his grace) he should neuer haue had the estimation of a iust man. Therfore God in the Scriptures reputing him as a iust man, giueth the cause therof, saying, Abraham beleeued God, and it was reputed to him for iustice.
4To him that worketh. (Not works, but mere grace is cause of our first justification.) That is to say, He that presumeth of his own works as done of him self without faith, God's help and grace: and saying, that grace or justification were given to him for his works: this man doth challenge his justification as debt, and not as of favour and grace.To him that worketh. That is to say, He that presumeth of his owne workes as done of him self without faith, Gods helpe and grace: and saying, that grace or iustification were giuen to him for his workes: this man doth chalenge his iustification as dette, and not as of fauour and grace.
5To him that worketh not. He worketh not (in this place) that hath no works or alleageth not his works done in his infidelity as cause of his justification, but faith in Christ, and that proceeding of mere grace. Whereupon St. Augustine saith: Know thou that faith found thee unjust. And if faith given to thee, made thee just, it found thee a wicked one whom it might make just. If it found thee wicked, and of such an one made thee just, what works hadst thou being then wicked? None couldest thou have (nor canst have) before thou believedst. Believe then in him that justifieth the impious, that thy good works may be good works in deed. August. in Psal. 31.To him that worketh not. He worketh not (in this place) that hath no workes or alleageth not his workes done in his infidelitie as cause of his iustification, but faith in Christ, and that proceding of mere grace. Wherevpon S. Augustine saith: Know thou that faith found thee vniust. And if faith giuen to thee, made thee iust, it found thee a wicked one whom it might make iust. If it found thee wicked, and of such an one made thee iust, what workes hadst thou being then wicked? None couldest thou haue (nor canst haue) before thou beleeuedst. Beleeue then in him that iustifieth the impious, that thy good workes may be good workes in deede. August. in Psal. 31.
6As David termeth. (Heretical translation.) (λέγει.) The Protestants for, termeth, translate, describeth, for that they would have the ignorant believe, the whole nature and definition of Justification to be nothing else but remission of sins, and no grace or inherent justice given from God at all. When the Apostle would say nothing else, but that in the first justification God findeth no good works or merits to reward, but only sins to forgive unto such as have faith in him.As Dauid termeth. The Protestants for, termeth, translate, describeth, for that they would haue the ignorant beleeue, the whole nature & definition of Iustification to be nothing els but remission of sinnes, and no grace or inherent iustice giuen from God at al. When the Apostle would say nothing els, but that in the first iustification God findeth no good workes or merites to reward, but only sinnes to forgiue vnto such as haue faith in him.
7Covered.* 8. *not imputed. (What is, Sin covered or not imputed.) You may not gather (as the Heretics do) of these terms, covered, and, not imputed, that the sins of men be never truly forgiven, but hidden only. for that derogateth much to the force of Christ's blood and to the grace of God, by which our offences be truly remitted. (John 1, 29. 2 Cor. 6, 11. Apoc. 1, 5.) He is the Lamb that taketh away the sins of the world, that washeth, and blotteth out our sins. therefore to cover them, or, not to impute them, is, not to charge us with our sins, because by remission they be clean taken away: otherwise it were but a feigned forgiveness. See St. Augustine in psal. 31. enarrat. 2.Couered.* 8. *not imputed. You may not gather (as the Heretikes doe) of these termes, couered, and, not imputed, that the sinnes of men be neuer truely forgiuen, but hidden only. for that derogateth much to the force of Christes bloud and to the grace of God, by which our offences be truely remitted. He is the Lambe that taketh away the sinnes of the world, that washeth, and blotteth out our sinnes. therfore to couer them, or, not to impute them, is, not to charge vs with our sinnes, because by remission they be cleane taken away: otherwise it were but a feined forgiuenesse. See S. Augustine in psal. 31. enarrat. 2.
11A seal. (The Sacraments are not mere marks, but causes of justification.) The Heretics would prove hereby, that the Sacraments of the Church give not grace or justice of faith, but that they be notes, marks, and badges only of our remission of sins had by faith before: because Abraham was just before, and took this Sacrament for a seal thereof only. To which must be answered, that it followeth not that it is so in all, because it was so in the Patriarch, who was just before, and was therefore as it were the founder of Circumcision, or he in whom God would first establish the same: no more then it followeth that, because the Holy Sacrament of the Altar remitted not sins to Christ nor justified him, therefore it hath that effect in none. Look St. Augustine de baptismo contra Donatistas li. 4. c. 24. Where you shall see that (though not in Abraham) yet in Isaac his son, and so consequently in the rest, the Sacrament went before, and justice followed.A seale. The Heretikes would proue hereby, that the Sacraments of the Church giue not grace or iustice of faith, but that they be notes, markes, and badges only of our remission of sinnes had by faith before: because Abraham was iust before, and tooke this Sacrament for a seale thereof only. To which must be answered, that it foloweth not that it is so in al, because it was so in the Patriarch, who was iust before, and was therfore as it were the founder of Circumcision, or he in whom God would first establish the same: no more then it foloweth that, because the Holy Sacrament of the Altar remitted not sinnes to Christ nor iustified him, therfore it hath that effect in none. Looke S. Augustine de baptismo contra Donatistas li. 4. c. 24. Where you shal see that (though not in Abraham) yet in Isaac his sonne, and so consequently in the rest, the Sacrament went before, and iustice folowed.
24For us, to whom it shall be reputed. (By what faith we are justified.) By this it is most plain against our Adversaries, that the faith which was reputed for justice to Abraham, was his belief of an Article revealed to him by God, that is to say, his assent and credit given to God's speeches: as in us his posterity according to the spirit, it is here plainly said, that justice shall be reputed to us by believing the Articles of Christ's death and Resurrection, and not by any fond special faith, fiducia or confidence of each man's own salvation, to establish the which fiction, they make no account of the faith Catholic, that is, wherewith we believe the Articles of the faith, which only justifieth, but call it by contempt, an historical faith: so as they may term Abraham's faith, and our Lady's faith, (Luke 1, 45.) of which it was said, Beata quae credidisti, Blessed art thou that hast believed. And so in truth they deny as well the justification by faith, as by works.For vs, to whom it shal be reputed. By this it is most plaine against our Aduersaries, that the faith which was reputed for iustice to Abraham, was his beleefe of an Article reuealed to him by God, that is to say, his assent and credit giuen to gods speaches: as in vs his posteritie according to the spirit, it is here plainely said, that iustice shal be reputed to vs by beleeuing the Articles of Christes death and Resurrection, and not by any fond special faith, fiducia or confidence of eche mans owne saluation, to establish the which fiction, they make no account of the faith Catholike, that is, wherewith we beleeue the Articles of the faith, which only iustifieth, but call it by contempt, an historical faith: so as they may terme Abrahams faith, and our Ladies faith, of which it was said, Beata quae credidisti, Blessed art thou that hast beleeued.* And so in truth they deny as wel the iustification by faith, as by workes.