Having therefore through faith in Christ, obtained the beginning, he showeth what great cause we have to hope for the accomplishment. 12 And then he proceedeth in his arguing, and showeth that as by one, all were made sinners, so by one, all must be made just.Hauing therfore through faith in Christ, obteined the beginning, he sheweth what great cause we haue to hope for the accomplishment. 12. And then he procedeth in his arguing, and sheweth that as by one, al were made sinners, so by one, al must be made iust.
Being justified therefore by faith, let us have peace toward God by our Lord JESUS CHRIST:BEING iustified therefore by faith, let vs haue peace toward God by our Lord IESVS CHRIST:¶Justificati ergo ex fide, pacem habeamus ad Deum per Dominum nostrum Jesum Christum :
2by whom also we have access through faith into this grace wherein we stand, and glory, in the hope of the glory of the sons of God.by whom also we haue accesse through faith into this grace wherein we stand, and glorie, in the hope of the glorie of the sonnes of God.¶per quem et habemus accessum per fidem in gratiam istam, in qua stamus, et gloriamur in spe gloriæ filiorum Dei.
3And not only this: but also we glory in tribulations, knowing that tribulation worketh patience:And not only this: but also we glorie in tribulations, knowing that tribulation worketh patience:Non solum autem, sed et gloriamur in tribulationibus : scientes quod tribulatio patientiam operatur :
4and patience probationem: a trial period under supervision; a proving, trial, testing: and probation hope.and patience probation: and probation hope.¶patientia autem probationem, probatio vero spem,
5and hope confundit: bewilder, confuse; put to shame, disappoint not: because the caritas: almsgiving; love, the infused theological virtue of God is poured forth in our hearts, by the holy Ghost which is given us.and hope confoundeth not: because the charitie of God is powred forth in our hartes, by the holy Ghost which is giuen vs. ‖¶spes autem non confundit : quia caritas Dei diffusa est in cordibus nostris per Spiritum Sanctum, qui datus est nobis.
6For why did Christ, when we as yet were weak, according to the time die for the impiis: the ungodly, the wicked?For why did Christ, when we as yet were weake, according to the time die for the impious?Ut quid enim Christus, cum adhuc infirmi essemus, secundum tempus, pro impiis mortuus est ?
7For, scarce for a just man doth any die: for perhaps for a good man durst some man die.For, scarce for a iust man doth any die: for perhaps for a good man durst some man die.vix enim pro justo quis moritur : nam pro bono forsitan quis audeat mori.
8But God commendeth his charity in us: because, when as yet we were sinners, Christ died for us.But God commendeth his charitie in vs: because, when as yet we were sinners, Christ died for vs.Commendat autem caritatem suam Deus in nobis : quoniam cum adhuc peccatores essemus, secundum tempus,
9Much more therefore now being justified in his blood, shall we be saved from wrath by him.Much more therfore now being iustified in his bloud, shal we be saued from wrath by him.Christus pro nobis mortuus est : multo igitur magis nunc justificati in sanguine ipsius, salvi erimus ab ira per ipsum.
10For if, when we were enemies, we were reconciled to God by the death of his Son: much more being reconciled, shall we be saved in the life of him.For if, when we were enemies, we were reconciled to God by the death of his Sonne: much more being reconciled, shal we be saued in the life of him.Si enim cum inimici essemus, reconciliati sumus Deo per mortem filii ejus : multo magis reconciliati, salvi erimus in vita ipsius.
11And not only this: but also we glory in God through our Lord JESUS Christ, by whom now we have received reconciliation.And not only this: but also we glorie in God through our Lord IESVS Christ, by whom now we haue receiued reconciliation.Non solum autem : sed et gloriamur in Deo per Dominum nostrum Jesum Christum, per quem nunc reconciliationem accepimus.
12Therefore, as by one man sin entered into this world, and by sin death: and so unto all men death did pass, in which all sinned.Therefore, as by one man sinne entred into this world, and by sinne death: and so vnto al men death did passe, in which al sinned.¶Propterea sicut per unum hominem peccatum in hunc mundum intravit, et per peccatum mors, et ita in omnes homines mors pertransiit, in quo omnes peccaverunt.
13For even unto the Law sin was in the world: but sin was not imputed, when the law was not.For euen vnto the Law sinne was in the world: but sinne was not imputed, when the law was not.Usque ad legem enim peccatum erat in mundo : peccatum autem non imputabatur, cum lex non esset.
14But death reigned from Adam unto Moyses, even on them also that sinned not after the similitude of the prævaricationis: transgression, breaking of the law of Adam, who is a figure of him to come.But death reigned from Adam vnto Moyses, euen on them also that sinned not after the similitude of the preuarication of Adam, who is a figure of him to come.¶Sed regnavit mors ab Adam usque ad Moysen etiam in eos qui non peccaverunt in similitudinem prævaricationis Adæ, qui est forma futuri.
15But not as the offence, so also the gift. for if by the offence of one, many died: much more the grace of God and the gift, in the grace of one man JESUS Christ, hath abounded upon many.But not as the offence, so also the gift. for if by the offence of one, many died: much more the grace of God and the gift, in the grace of one man IESVS Christ, hath abounded vpon many.Sed non sicut delictum, ita et donum : si enim unius delicto multi mortui sunt : multo magis gratia Dei et donum in gratia unius hominis Jesu Christi in plures abundavit.
16And not as by one sin, so also the gift. for judgement in deed is of one, to condemnation: but grace is of many offences, to justification.And not as by one sinne, so also the gift. for iudgement in dede is of one, to condemnation: but grace is of many offences, to iustification.Et non sicut per unum peccatum, ita et donum. Nam judicium quidem ex uno in condemnationem : gratia autem ex multis delictis in justificationem.
17For if in the offence of one, death reigned by one: much more they that receive the abundance of grace and of donationis: a charitable contribution; a free bestowal, the giving of a gift and of justice, shall reign in life by one, JESUS Christ.For if in the offēce of one, death reigned by one: much more they that receiue the abundance of grace and of donation & of iustice, shal reigne in life by one, IESVS Christ.Si enim unius delicto mors regnavit per unum : multo magis abundantiam gratiæ, et donationis, et justitiæ accipientes, in vita regnabunt per unum Jesum Christum.
18Therefore as by the offence of one, unto all men to condemnation: so also by the justice of one, unto all men to justification of life.Therfore as by the offence of one, vnto al men to condemnation: so also by the iustice of one, vnto al men to iustification of life.Igitur sicut per unius delictum in omnes homines in condemnationem : sic et per unius justitiam in omnes homines in justificationem vitæ.
19For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shall be made just.For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shal be made iust.Sicut enim per inobedientiam unius hominis, peccatores constituti sunt multi : ita et per unius obeditionem, justi constituentur multi.
20But the Law entered in, that sin might abound. And where sin abounded, grace did more abound.But the Law entred in, that sinne might abound. And where sinne abounded, grace did more abound.¶Lex autem subintravit ut abundaret delictum. Ubi autem abundavit delictum, superabundavit gratia :
21that as sin reigned to death: so also grace may reign by justice to life everlasting, through JESUS Christ our Lord.that as sinne reigned to death: so also grace may reigne by iustice to life euerlasting, through IESVS Christ our Lord.ut sicut regnavit peccatum in mortem : ita et gratia regnet per justitiam in vitam æternam, per Jesum Christum Dominum nostrum.
Annotations
1Let us have. (〈Greek〉) Whether we read, Let us have peace, as diverse also of the Greek Doctors (Chrysost. Orig. Theodor. Oecum. Theophyl.) do, or, We have peace: it maketh nothing for the vain security and infallible certainty which our Adversaries say, every man ought to have upon his presumed justification by faith, that him self is in God's favour, and sure to be saved: peace towards God, being here nothing else, but the sincere rest, tranquillity and comfort of mind and conscience, upon the hope he hath, that he is reconciled to God. Sure it is that the Catholic faith, by which, and none other, men be justified, neither teacheth nor breedeth any such security of salvation. And therefore they have made to them selves another faith which they call Fiducia, quite without the compass of the Creed and Scriptures. (Against the Heretics special faith and security.)Let us have. (〈Greek〉) Whether we read, Let us have peace, as diverse also of the Greek Doctors (Chrysost. Orig. Theodor. Oecum. Theophyl.) do, or, We have peace: it maketh nothing for the vain security and infallible certainty which our Adversaries say, every man ought to have upon his presumed justification by faith, that him self is in God's favour, and sure to be saved: peace towards God, being here nothing else, but the sincere rest, tranquillity and comfort of mind and conscience, upon the hope he hath, that he is reconciled to God. Sure it is that the Catholic faith, by which, and none other, men be justified, neither teacheth nor breedeth any such security of salvation. And therefore they have made to them selves another faith which they call Fiducia, quite without the compass of the Creed and Scriptures. (Against the Heretics special faith and security.)
2Access through faith. Justification, implieth all grace and virtues received by Christ's merits, but the entrance and access to this grace and happy state is by faith, because faith is the ground and first foundation to build on, and port to enter into the rest. Which is the cause that our Justification is attributed to faith, namely in this Epistle, though faith it self be of grace also. (Justification attributed much to faith as to the foundation.)Access through faith. Justification, implieth all grace and virtues received by Christ's merits, but the entrance and access to this grace and happy state is by faith, because faith is the ground and first foundation to build on, and port to enter into the rest. Which is the cause that our Justification is attributed to faith, namely in this Epistle, though faith it self be of grace also. (Justification attributed much to faith as to the foundation.)
4Probation hope. This refelleth the error also of the Protestants, that would have our hope to hold only on God's promises, and not a whit on our doings. Where we see that it standeth (and is strengthened also) upon patience and constancy, and good probation and trial of our selves in adversities: and that so grounded upon God's promises and our own doing, it never confoundeth. (Our hope is strengthened by well doing.)Probation hope. This refelleth the error also of the Protestants, that would have our hope to hold only on God's promises, and not a whit on our doings. Where we see that it standeth (and is strengthened also) upon patience and constancy, and good probation and trial of our selves in adversities: and that so grounded upon God's promises and our own doing, it never confoundeth. (Our hope is strengthened by well doing.)
5Charity is poured. Charity also is given us in our first justification, and not only imputed unto us, but in deed inwardly poured into our hearts by the Holy Ghost, who with and in his gifts and grace is bestowed upon us. for this Charity of God is not that which is in God, but that which he giveth us, as St. Augustine expoundeth it: li. de Sp. & lit. c. 32. Who referreth this place also to the grace of God given in the Sacrament of Confirmation, de bapt. cont. Donat. li. 4. c. 16. (Charity is a quality in us.)Charity is poured. Charity also is given us in our first justification, and not only imputed unto us, but in deed inwardly poured into our hearts by the Holy Ghost, who with and in his gifts and grace is bestowed upon us. for this Charity of God is not that which is in God, but that which he giveth us, as St. Augustine expoundeth it: li. de Sp. & lit. c. 32. Who referreth this place also to the grace of God given in the Sacrament of Confirmation, de bapt. cont. Donat. li. 4. c. 16. (Charity is a quality in us.)
12By one man sin entered. By this place specially the Church of God defendeth and proveth against the old Heretics the Pelagians, that denied children to have any original sin, or to be baptized for the remission thereof: that in and by Adam all be conceived, born, and constituted sinners. Which no less maketh against the Calvinists also, that affirm, Christian men's children to be holy from their mothers' womb. And the same reason which St. Augustine deduceth (li. 1. c. 9. de pec. meritis.) out of this text, to prove against the said Pelagians, that the Apostle meaneth not of the general imitation of Adam in actual sins, serveth against Erasmus and others, inclining rather to that new exposition, then to the Churches and fathers' grave judgement herein. Conc. Milevitanum c. 2. (Conc. Trid. sess. 5 decr. de pec. orig.) (All by Adam born in original sin.)By one man sin entered. By this place specially the Church of God defendeth and proveth against the old Heretics the Pelagians, that denied children to have any original sin, or to be baptized for the remission thereof: that in and by Adam all be conceived, born, and constituted sinners. Which no less maketh against the Calvinists also, that affirm, Christian men's children to be holy from their mothers' womb. And the same reason which St. Augustine deduceth (li. 1. c. 9. de pec. meritis.) out of this text, to prove against the said Pelagians, that the Apostle meaneth not of the general imitation of Adam in actual sins, serveth against Erasmus and others, inclining rather to that new exposition, then to the Churches and fathers' grave judgement herein. Conc. Milevitanum c. 2. (Conc. Trid. sess. 5 decr. de pec. orig.) (All by Adam born in original sin.)
14Unto Moyses. Even in the time of the Law of nature, when men knew not sin, and therefore it could not by man's judgement be imputed: and in the time of Moyses' Law, when the commandment taught them to know it, but gave them no strength nor grace to avoid it, sin did reign, and thereupon death and damnation, even till Moyses inclusivè, that is to say, even till the end of his Law. And that not in them only which actually sinned, as Adam did, but in infants which never did actually offend, but only were born and conceived in sin, that is to say, having their natures defiled, destitute of justice, and averted from God in Adam, and by their descent from him: Christ only excepted, being conceived without man's seed, and his mother for his honour and by his special protection (as many godly devout men judge) preserved from the same. (Christ only not conceived in sin, and (as it is thought) our B. Lady.)Unto Moyses. Even in the time of the Law of nature, when men knew not sin, and therefore it could not by man's judgement be imputed: and in the time of Moyses' Law, when the commandment taught them to know it, but gave them no strength nor grace to avoid it, sin did reign, and thereupon death and damnation, even till Moyses inclusivè, that is to say, even till the end of his Law. And that not in them only which actually sinned, as Adam did, but in infants which never did actually offend, but only were born and conceived in sin, that is to say, having their natures defiled, destitute of justice, and averted from God in Adam, and by their descent from him: Christ only excepted, being conceived without man's seed, and his mother for his honour and by his special protection (as many godly devout men judge) preserved from the same. (Christ only not conceived in sin, and (as it is thought) our B. Lady.)
20That sin might abound. That, here hath not the signification of causality, as though the Law were given for that cause to make sin abound: but it noteth the sequel, because that followed thereof, and so it came to pass, that by the prohibition of sin, sin increased: by occasion whereof, the force of Christ's grace is more amply and abundantly bestowed in the new Testament. (The Law did not cause more sin, though that were the sequel thereof.)That sin might abound. That, here hath not the signification of causality, as though the Law were given for that cause to make sin abound: but it noteth the sequel, because that followed thereof, and so it came to pass, that by the prohibition of sin, sin increased: by occasion whereof, the force of Christ's grace is more amply and abundantly bestowed in the new Testament. (The Law did not cause more sin, though that were the sequel thereof.)