That now after Baptism we are no more in state of damnation, because by the grace which we have received, we are able to fulfil the Law: unless we do wilfully give the dominion again to concupiscence. 18 Then (because of the persecutions that they were in) he comforteth and exhorteth them with many reasons.That now after Baptisme we are no more in state of damnation, because by the grace which we haue receiued, we are able to fulfil the Law: vnles we do wilfully giue the dominion againe to concupiscence. 18 Then (because of the persecutions that they were) he comforteth and exhorteth them with many reasons.
There is now therefore no damnation to them that are in Christ JESUS: that walk not according to the flesh.THERE is now therfore no damnation to them that are in Christ IESVS: that walke not according to the flesh.Nihil ergo nunc damnationis est iis qui sunt in Christo Jesu : qui non secundum carnem ambulant.
2For the law of the spirit of life in Christ JESUS, hath delivered me from the law of sin and of death.For the law of the spirit of life in Christ IESVS, hath deliuered me from the law of sinne and of death.Lex enim spiritus vitæ in Christo Jesu liberavit me a lege peccati et mortis.
3For that which was impossible to the Law, in that it was weakened by the flesh: God sending his son in the similitude of the flesh of sin, even of sin damned sin in the flesh,For that which was impossible to the Law, in that it was weakened by the flesh: God sending his sonne in the similitude of the flesh of sinne, euen of sinne damned sinne in the flesh,Nam quod impossibile erat legi, in quo infirmabatur per carnem : Deus Filium suum mittens in similitudinem carnis peccati et de peccato, damnavit peccatum in carne,
4that the justification of the law might be fulfilled in us, who walk not according to the flesh, but according to the spirit.that the iustification of the law might be fulfilled in vs, who walke not according to the flesh, but according to the spirit.ut justificatio legis impleretur in nobis, qui non secundum carnem ambulamus, sed secundum spiritum.
5For they that are according to the flesh, are affected to the things that are of the flesh, but they that are according to the spirit: are affected to the things that are of the spirit.For they that are according to the flesh, are affected to the things that are of the flesh, but they that are according to the spirit: are affected to the things that are of the spirit.Qui enim secundum carnem sunt, quæ carnis sunt, sapiunt : qui vero secundum spiritum sunt, quæ sunt spiritus, sentiunt.
6For the wisdom of the flesh, is death: but the wisdom of the spirit, life and peace.For the wisedom of the flesh, is death: but the wisedom of the spirit, life and peace.Nam prudentia carnis, mors est : prudentia autem spiritus, vita et pax :
7Because the wisdom of the flesh, is an enemy to God: for to the law of God it is not subject, neither can it be.Because the wisedom of the flesh, is an enemie to God: for to the law of God it is not subiect, neither can it be.quoniam sapientia carnis inimica est Deo : legi enim Dei non est subjecta, nec enim potest.
8And they that are in the flesh, cannot please God.And they that are in the flesh, can not please God.Qui autem in carne sunt, Deo placere non possunt.
9But you are not in the flesh, but in the spirit, yet if the Spirit of God dwell in you. But if any man have not the Spirit of Christ, the same is not his.But you are not in the flesh, but in the spirit, yet if the Spirit of God dwel in you. But if any man haue not the Spirit of Christ, the same is not his.Vos autem in carne non estis, sed in spiritu : si tamen Spiritus Dei habitat in vobis. Si quis autem Spiritum Christi non habet, hic non est ejus.
10But if Christ be in you: the body in deed is dead because of sin, but the spirit liveth because of justification.But if Christ be in you: the body in deede is dead because of sinne, but the spirit liueth because of iustification.Si autem Christus in vobis est, corpus quidem mortuum est propter peccatum, spiritus vero vivit propter justificationem.
11And if the Spirit of him that raised up JESUS from the dead, dwell in you: he that raised up JESUS CHRIST from the dead, shall quicken also your mortal bodies, because of his Spirit dwelling in you.And if the Spirit of him that raised vp IESVS from the dead, dwel in you: he that raised vp IESVS CHRIST from the dead, shal quicken also your mortal bodies, because of his Spirit dwelling in you.Quod si Spiritus ejus, qui suscitavit Jesum a mortuis, habitat in vobis : qui suscitavit Jesum Christum a mortuis, vivificabit et mortalia corpora vestra, propter inhabitantem Spiritum ejus in vobis.
12Therefore brethren, we are debtors: not to the flesh, to live according to the flesh.Therfore brethren, we are deters: not to the flesh, to liue according to the flesh.Ergo fratres, debitores sumus non carni, ut secundum carnem vivamus.
13For if you live according to the flesh, you shall die. but if by the spirit, you mortify the deeds of the flesh, you shall live.For if you liue according to the flesh, you shal die. but if by the spirit, you mortifie the deedes of the flesh, you shal liue.Si enim secundum carnem vixeritis, moriemini : si autem spiritu facta carnis mortificaveritis, vivetis.
14For whosoever are led by the Spirit of God, they are the sons of God.For whosoeuer are ledde by the Spirit of God, they are the sonnes of God.Quicumque enim Spiritu Dei aguntur, ii sunt filii Dei.
15For you have not received the spirit of servitude again in fear: but you have received the spirit of adoption of sons, wherein we cry: Abba, (father).For \*you haue not receiued the spirit of seruitude againe in feare: but you haue receiued the spirit of adoption of sonnes, wherein we crie: Abba, (father).Non enim accepistis spiritum servitutis iterum in timore, sed accepistis spiritum adoptionis filiorum, in quo clamamus : Abba (Pater).
16For the Spirit himself, giveth testimony to our spirit, that we are the sons of God.For \*the Spirit him self, giueth testimonie to our spirit, that we are the sonnes of god.¶Ipse enim Spiritus testimonium reddit spiritui nostro quod sumus filii Dei.
17And if sons, heirs also: heirs truly of God, and coheirs of Christ: yet if we suffer with him, that we may be also glorified with him.And if sonnes, heires also: heires truly of God, and coheires of Christ: yet if we suffer with him, that we may be also glorified with him.¶Si autem filii, et hæredes : hæredes, quidem Dei, cohæredes autem Christi : si tamen compatimur ut et conglorificemur.
18For I think that the passiones: strong emotions; sufferings, afflictions of this time are not condignæ: of proportionate worth, comparable to the glory to come that shall be revealed in us.For I thinke that the passions of this time are not condigne to the glorie to come that shal be reuealed in vs.¶Existimo enim quod non sunt condignæ passiones hujus temporis ad futuram gloriam, quæ revelabitur in nobis.
19For the expectation of the creatura: created thing, the whole of creation, expecteth the revelation of the sons of God.For the expectation of the creature, expecteth the reuelation of the sonnes of God.Nam exspectatio creaturæ revelationem filiorum Dei exspectat.
20For the creature is made subject to vanitati: conceit; emptiness, futility, frustration, not willing, but for him that made it subject in hope:For the creature is made subiect to vanitie, not vvilling, but for him that made it subiect in hope:Vanitati enim creatura subjecta est non volens, sed propter eum, qui subjecit eam in spe :
21because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.because the creature also it self shal be deliuered from the seruitude of corruption, into the libertie of the glorie of the children of God.quia et ipsa creatura liberabitur a servitute corruptionis in libertatem gloriæ filiorum Dei.
22For we know that every creature groaneth, and travaileth even till now.For vve knovv that euery creature groneth, and trauaileth euen til novv.Scimus enim quod omnis creatura ingemiscit, et parturit usque adhuc.
23And not only it, but we also ourselves having the first fruits of the spirit, we also groan within ourselves, expecting the adoption of the sons of God, the redemption of our body.And not only it, but vve also our selues hauing the first fruites of the spirit, vve also grone vvithin our selues, expecting the adoption of the sonnes of God, the redemption of our body.Non solum autem illa, sed et nos ipsi primitias spiritus habentes : et ipsi intra nos gemimus adoptionem filiorum Dei exspectantes, redemptionem corporis nostri.
24For by hope we are saved. But hope that is seen, is not hope. for that which a man seeth, wherefore doth he hope it?For by hope vve are saued. But hope that is seen, is not hope. for that vvhich a man seeth, vvherfore doth he hope it?¶Spe enim salvi facti sumus. Spes autem, quæ videtur, non est spes : nam quod videt quis, quid sperat ?
25But if we hope for that which we see not: we expect by patience.But if vve hope for that vvhich vve see not: vve expect by patience.Si autem quod non videmus, speramus : per patientiam exspectamus.
26And in like manner also the Spirit helpeth our infirmitatem: weakness. For, what we should pray as we ought, we know not: but the Spirit himself postulat: maketh intercession, intercedeth for us with groanings unspeakable.And in like maner also the Spirit helpeth our infirmitie. For, vvhat vve should pray as vve ought, vve knovv not: but the Spirit him self requesteth for vs vvith gronings vnspeakeable.Similiter autem et Spiritus adjuvat infirmitatem nostram : nam quid oremus, sicut oportet, nescimus : sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus.
27And he that searcheth the hearts, knoweth what the Spirit desireth: because according to God he requesteth for the saints.And he that searcheth the hartes, knovveth vvhat the Spirit desireth: because according to God he requesteth for the sainctes.¶Qui autem scrutatur corda, scit quid desideret Spiritus : quia secundum Deum postulat pro sanctis.
28And we know that to them that love God, all things cooperate unto good, to such as according to purpose are called to be saints.And vve knovv that to them that loue God, al things cooperate vnto good, to such as according to purpose are called to be sainctes.Scimus autem quoniam diligentibus Deum omnia cooperantur in bonum, iis qui secundum propositum vocati sunt sancti.
29For whom he hath foreknown, he hath also predestinated to be made conformable to the image of his son: that he might be the first-born in many brethren.For vvhom he hath foreknovven, he hath also predestinated to be made conformable to the image of his sonne: that he might be the first-borne in many brethren.Nam quos præscivit, et prædestinavit conformes fieri imaginis Filii sui, ut sit ipse primogenitus in multis fratribus.
30And whom he hath predestinated: them also he hath called. and whom he hath called: them also he hath justified. and whom he hath justified: them also hath he glorified.And vvhom he hath predestinated: them also he hath called. and vvhom he hath called: them also he hath iustified. and vvhom he hath iustified: them also hath he glorified.¶Quos autem prædestinavit, hos et vocavit : et quos vocavit, hos et justificavit : quos autem justificavit, illos et glorificavit.
31What shall we then say to these things? If God be for us, who is against us?What shal vve then say to these things? If God be for vs, vvho is against vs?Quid ergo dicemus ad hæc ? si Deus pro nobis, quis contra nos ?
32He that spared not also his own son, but for us all delivered him: how hath he not also with him given us all things?He that spared not also his ovvne sonne, but for vs al deliuered him: hovv hath he not also vvith him giuen vs al things?Qui etiam proprio Filio suo non pepercit, sed pro nobis omnibus tradidit illum : quomodo non etiam cum illo omnia nobis donavit ?
33Who shall accuse against the elect of God? God that justifieth.Who shal accuse against the elect of God? God that iustifieth.Quis accusabit adversus electos Dei ? Deus qui justificat,
34Who is he that shall condemn? Christ JESUS that died, yea that is risen also again, who is on the right hand of God, who also maketh intercession for us.Who is he that shal condemne? Christ IESVS that died, yea that is risen also againe, vvho is on the right hand of God, vvho also maketh intercession for vs.quis est qui condemnet ? Christus Jesus, qui mortuus est, immo qui et resurrexit, qui est ad dexteram Dei, qui etiam interpellat pro nobis.
35Who then shall separate us from the caritate: almsgiving; love, the infused theological virtue of love of Christ? tribulation? or distress? or famine? or nakedness? or danger? or persecution? or the sword?Who then shal separate vs from the charitie of Christ? tribulation? or distresse? or famine? or nakednes? or danger? or persecution? or the svvord?Quis ergo nos separabit a caritate Christi ? tribulatio ? an angustia ? an fames ? an nuditas ? an periculum ? an persecutio ? an gladius ?
36(as it is written, For we are killed for thy sake all the day: we are esteemed as sheep of slaughter.)(as it is vvritten, \*For vve are killed for thy sake al the day: vve are esteemed as sheep of slaughter.)(Sicut scriptum est : Quia propter te mortificamur tota die : æstimati sumus sicut oves occisionis.)
37But in all these things we overcome because of him that hath loved us.But in al these things vve ouercome because of him that hath loued vs.Sed in his omnibus superamus propter eum qui dilexit nos.
38For I am sure that neither death, nor life, nor Angels, nor Principalities, nor Powers, neither things present, nor things to come, neither might,For I am sure that neither death, nor life, nor Angels, nor Principalities, nor Povvers, neither things present, nor things to come, neither might,Certus sum enim quia neque mors, neque vita, neque angeli, neque principatus, neque virtutes, neque instantia, neque futura, neque fortitudo,
39nor height, nor depth, nor other creature, shall be able to separate us from the charity of God, which is in Christ JESUS our Lord.nor height, nor depth, nor other creature, shal be able to separate vs from the charitie of God, vvhich is in Christ IESVS our Lord.neque altitudo, neque profundum, neque creatura alia poterit nos separare a caritate Dei, quæ est in Christo Jesu Domino nostro.
Annotations
16The spirit giveth testimony. This place maketh not for the Heretics special faith, or their presumptuous certainty that every one of them is in grace: the testimony of the Spirit being nothing so, but the inward good motions, comfort, and contentment, which the children of God so daily feel more and more in their hearts by serving him: by which they have as it were an attestation of his favour towards them, whereby the hope of their justification and salvation is much corroborated and strengthened.The spirit giueth testimonie. This place maketh not for the Heretikes special faith, or their presumptuous certaintie that euery one of them is in grace: the testimonie of the Spirit being nothing so, but the invvard good motions, comfort, and contentment, vvhich the children of God so daily feele more and more in their hartes by seruing him: by vvhich they haue as it vvere an attestation of his fauour tovvardes them, vvherby the hope of their iustification and saluation is much corroborated and strengthened.
17Yet if they suffer. Christ's pains or passions have not so satisfied for all, that Christian men be discharged of their particular suffering or satisfying for their own sins: but neither be our pains nothing worth to the attainment of heaven, because Christ hath done enough. but quite contrary: he was by his passion exalted to the glory of heaven: therefore we by compassion or partaking with him in the like passions, shall attain to be fellows with him in his kingdom.Yet if they suffer. Christes paines or passions haue not so satisfied for al, that Christian men be discharged of their particular suffering or satisfying for their ovvne sinnes: but neither be our paines nothing vvorth to the attainement of heauen, because Christ hath done ynough. but quite contrarie: he vvas by his passion exalted to the glorie of heauen: therfore vve by compassion or partaking vvith him in the like passions, shal attaine to be fellovves vvith him in his kingdom.
18Condigne. Our Adversaries ground hereon, that the works or sufferances of this life be not meritorious or worthy of life everlasting, where the Apostle saith they are not condigne, that is (as they will have it) not worthy of the glory to come. but in deed the Apostle saith no such thing, no more then this life is in comparison to be matched with our Saviour's actions. He expresseth only, that the works or afflictions of this life are nothing in comparison of the recompense which we shall have in heaven, no more in deed were Christ's pains of their own heaviness compared to the glory, any whit comparable: yet they were meritorious and worthy, and yet it is in heaven, and so be ours. And therefore we express the said comparison, that they are not condigne to the glory, as the Greek (πρὸς) signifieth, which the Heretics falsely translate worthy of the glory: though the Scripture speak πρὸς (worthy) when it signifieth so, and comparison as Proverbs in the Greek. [print: this annotation cites Greek (πρὸς …) and Latin authorities (S. Augustine; S. Hierom, non valet huic comparari) with scripture cross-references (Esther; Tobie 9, 2; 2 Corinthians 4) in dense small type; several of the Greek/Latin citation fragments are not fully legible at this resolution.] When the Apostle will express that they are condigne, worthy, or meritorious of the glory, he doth it plainly: as, the inward grace and momentary tribulation worketh above measure exceedingly an eternal (2 Corinthians 4) weight of glory in us. And so our works that be meritorious, proceed not of their own natures (which be not answerable to the joys of heaven) but of the grace of our adoption, which maketh those actions worthy of heaven.Condigne. Our Aduersaries ground hereon, that the vvorkes or sufferances of this life be not meritorious or vvorthy of life euerlasting, vvhere the Apostle saith they are not condigne, that is (as they vvil haue it) not vvorthy of the glorie to come. but in deede the Apostle saith no such thing, no more then this life is in comparison to be matched vvith our Sauiours actions. He expresseth onely, that the vvorkes or afflictions of this life are nothing in comparison of the recompense vvhich vve shal haue in heauen, no more in deede vvere Christes paines of their ovvne heauines compared to the glorie, any vvhit comparable: yet they vvere meritorious and vvorthy, and yet it is in heauen, and so be ours. And therfore vve expresse the said comparison, that they are not condigne to the glorie, as the Greeke [πρὸς] signifieth, vvhich the Heretikes falsly translate vvorthy of the glorie: though the Scripture speake πρὸς (vvorthy) vvhen it signifieth so, and comparison as Prou. in the Greeke. [print: this annotation cites Greek (πρὸς …) and Latin authorities (S. Augustine; S. Hierom, nõ valet huic comparari) with scripture cross-references (Esth., Tob. 9, 2, 2. Cor. 4) set in the margin in dense small type; several of the Greek/Latin citation fragments are not fully legible at this resolution — flagged for a high-res verify.] When the Apostle vvil expresse that they are condigne, vvorthy, or meritorious of the glorie, he doth it plainly: as, the inward grace and momentanie tribulation vvorketh aboue measure exceedingly an eternal (2. Cor. 4) vveight of glorie in vs. And so our vvorkes that be meritorious, procede not of their ovvne natures (vvhich be not answerable to the ioyes of heauen) but of the grace of our adoption, vvhich maketh those actions vvorthy of heauen.
24By hope we are saved. That which in other places he attributeth to faith, is here attributed to hope: for whensoever there be many causes of one thing, the holy writers (as matter ministreth and occasion given by the discourse then handled) sometime refer it to one of the causes, sometime to an other: not by saying that one alone, to exclude the other, as our Adversaries captiously and ridiculously do argue: but at divers times and in sundry places to express that, which in every discourse could not, nor needed not so to be uttered. In some discourse, faith is to be recommended to others, charity in an other, hope sometime, alms, mercy, etc. or other virtues. One while, Every one that believeth, is saved of God. An other while, Every one that loveth, is born of God. Sometimes, faith is preached: an other time, Charity remitteth sins. Of faith it is said, The just liveth by faith. Romans 1. Of charity, We know that we are translated from death to life, because we love. 1 John 3.By hope vve are saued. That vvhich in other places he attributeth to faith, is here attributed to hope: for vvhensoeuer there be many causes of one thing, the holy vvriters (as matter ministreth and occasion giuen by the discourse then handled) sometime referre it to one of the causes, sometime to an other: not by saying that one alone, to exclude the other, as our Aduersaries captiously and ridiculously do argue: but at diuers times and in sundrie places to expresse that, vvhich in euery discourse could not, nor needed not so to be vttered. In some discourse, faith is to be recommended to others, charitie in an other, hope sometime, almes, mercie, &c. or other vertues. One vvhile, Euery one that beleeueth, is saued of God. An other vvhile, Euery one that loueth, is borne of God. Sometimes, faith is preached: an other time, Charitie remitteth sinnes. Of faith it is said, The iust liueth by faith. Rom. 1. Of charitie, We knovv that vve are translated from death to life, because vve loue. 1. Io. 3.
27The Spirit desireth. Arius and Macedonius old Heretics had their places to contend upon, against the Churches sense, as our new Masters now have. They abused this text to prove the Holy Ghost not to be God, because he needed not to pray or ask, but he might command if he were God. Therefore S. Augustine expoundeth it thus, The Spirit prayeth, that is, causeth and maketh us to pray, and what to pray or ask. August. de anima & eius orig. li. 4. c. 2. & ep. 121. c. 15.The Spirit desireth. Arrius and Macedonius old Heretikes had their places to contend vpon, against the Churches sense, as our nevv Masters now haue. They abused this text to proue the Holy Ghost not to be God, because he needed not to pray or aske, but he might commaund if he vvere God. Therfore S. Augustine expoundeth it thus, The Spirit prayeth, that is, causeth and maketh vs to pray, and vvhat to pray or aske. August. de anima & eius orig. li. 4. c. 2. & ep. 121. c. 15.
30Whom he hath predestinated. God's eternal foresight, love, purpose, predestination, and election of his dear children, and in time their calling, justifying, glorifying by Christ, as all other acts and intentions of his divine will and providence towards their salvation, ought to be reverenced of all men with dreadful humility, and not to be sought out or disputed on with presumptuous boldness and audacity, for it is the gulf that many proud persons, both in this age and always, have by God's just judgment perished in, founding thereon most horrible blasphemies against God's mercy, nature, and goodness, and divers damnable errours against man's free will, and against all good life and religion. This high conclusion is here set down for us, that we may learn to know of whom we ought to depend in all our life, by whom we expect our salvation, by whose providence all our graces, gifts, and works do stand: by what an everlasting gracious determination our redemption, which is in Christ JESUS, was designed: and to give God incredible thanks for our vocation and preferment to the state of grace, before the Jews, who deserved no better then they, before the light of his mercy shining upon us accepted us, and rejected them. But this said eminent truth of God's eternal predestination standeth (as we are bound to believe) with our free will. [print: the close of this annotation continues onto recto p. 403 above the head of CHAP. IX, with dense marginal Greek/Latin citations (De gratia & lib. arb. De corrept. & gratia. Ad articulos sibi impositos; Romans 13; Conc. Trid. Sess. 6) not fully legible at this resolution.]Whom he hath predestinated. Gods eternal foresight, loue, purpose, predestination, and election of his deere children, and in time their calling, iustifying, glorifying by Christ, as al other actes and intentions of his diuine vvil and prouidence tovvardes their saluation, ought to be reuerenced of al men vvith dreadful humilitie, and not to be sought out or disputed on vvith presumptuous boldnes and audacitie, for it is the gulfe that many proud persons, both in this age and alvvaies, haue by Gods iust iudgement perished in, founding thereon most horrible blasphemies against Gods mercie, nature, and goodnes, and diuers damnable errours against mans free vvil, and against al good life and religion. This high conclusion is here set dovvne for vs, that vve may learne to knovv of vvhom vve ought to depend in al our life, by vvhom vve expect our saluation, by vvhose prouidence al our graces, giftes, and vvorkes do stand: by vvhat an euerlasting gracious determination our redemption, vvhich is in Christ IESVS, vvas designed: and to giue God incredible thankes for our vocation and preferment to the state of grace, before the Ievves, vvho deserued no better then they, before the light of his mercie shining vpon vs accepted vs, and reiected them. But this said eminent truth of Gods eternal predestination standeth (as vve are bound to beleeue) vvith our free vvil. [print: the close of this annotation continues onto recto p. 403 / PDF 433 above the head of CHAP. IX, with dense marginal Greek/Latin citations (De gratia & lib. arb. De corrept. & gratia. Ad articulos sibi impositos; Rom. 13; Tim. 4; Conc. Trid. Sess. 6) not fully legible at this resolution — flagged for a high-res verify.]