Original Douay Rheims Bible (1582 & 1610)

The Epistle of Pavl the Apostle to the Romanes

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 proceedeth in his arguing, and sheweth that as by one, al were made sinners, so by one, al must be made iust.
1. The Epistle on Imber Saturday in whitsunweek. And for many Martyrs. BEING iustified therfore by faith, Let vs haue.
Against the Heretikes special faith and securitie.
Whether we read, *Let vs haue peace, as diuerse also of the Greeke Doctours (Chrysost., Orig. Theodor., Oecum. Theophyl.) doe, or, **We haue peace; it maketh nothing for the vaine securitie and infallible certaintie which our Aduersaries say euery man ought to haue vpon his presumed iustification by faith, that himself is in God's fauour, & sure to be saued: peace towards God, being here nothing els, but the sincere rest, tranquilitie, and comfort of mind and conscience, vpon the hope he hath, that he is reconciled to God. Sure it is that the Catholike faith, by which and none other men be iustified, neither teacheth nor breedeth any such securitie of saluation. And therfore they haue made to themselues another faith which they cal Fiduciam, quite without the compasse of the Creed and Scriptures.
let vs haue peace toward God by our Lord Iesvs Christ;
2. by whom also we haue Accesse through faith.
Iustification attributed much to faith as to the fundation.
Iustification, implieth al grace and vertues receiued by Christ's merits; but the entrance & accesse to this grace & 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 iustification is attributed to faith namely in this Epistle, though faith itself be of grace also.
accesse through faith into this grace wherein we stand, and glorie, Christian men doe not vaunt themselues of the certaintie of their saluation, but glorie in the hope thereof only, which hope is here insinuated to be giuen in our iustification, & is afterward to be confirmed by probation in tribulation. in the hope of the glorie of the sonnes of God.
3. And not only this; but also we glorie in tribulations, knowing that tribulation worketh patience:
4. and patience, probation; and Probation hope.
Our hope is strengthned by wel-doing.
This refelleth the errour of the Protestants, that would haue our hope to hold only on God's promises, and not a-whit on our doings. Where we see that it standeth (and is strengthned also) vpon patience and constancie, and good probation and trial of our selues in aduersities: and that so grounded vpon God's promises and our owne doings, it neuer confoundeth.
probation, hope;
5. and hope confoundeth not: because the Charitie is powred.
Charitie is a qualitie in vs.
Charitie also is giuen vs in our first iustification, and not only imputed vnto vs, but indeed inwardly powred into our harts by the Holy Ghost, who with and in his guifts & grace is bestowed vpon vs. For this Charitie of God is not that which is in God, but that which he giueth vs, as S. Augustine expoundeth it Li. de Sp. & lit. c. 32. Who referreth this place also to the grace of God giuen in the Sacrament of Confirmation. de Bapt. cont. Donat. li. 3. c. 16.
charitie of God is powred forth in our harts, by the Holy Ghost which is giuen vs.
6. For why did Christ, when we as yet were ασθενεῖς.
The Heretikes falsely translate of no strength, to take away al free-wil No. Test. 1580.
weake, according to the time die for the impious?
7. For, scarse for a iust man doth any die: for perhaps for a good man durst some man die.
8. But God commendeth his charitie in vs: because, when as yet we were sinners, Christ died for vs.
9. Much more therfore now being iustified in his bloud, shal we be saued from wrath by him.
10. 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.
11. And not only this; but also we glorie in God through our Lord Iesvs Christ, by whom now we haue receiued reconciliation.
12. Therfore, as By one man sinne entred.
Al by Adam borne in original sinne.
By this place specially the *Church of God defendeth and proueth against the old Heretikes the Pelagians, that denied children to haue any original sinne, or to be baptized for the remission thereof; that in and by Adam al be conceiued, borne, and constituted sinners. Which no lesse maketh against the Caluinists also, that affirme Christian mens children to be holy from their mothers womb. And the same reason which S. Augustine deduceth (li. 1. c. 8. 9. de pec. meritis) out of this text, to proue against the said Pelagians, that the Apostle meaneth not of the general imitation of Adam in actual sinnes, serueth against Erasmus and others, inclining rather to that new exposition, then to the Churches and Fathers graue iudgement herein. Conc. Mileuitanum c. 2.
Conc. Tri. sess. 5. decr. de pec. orig.
by one man sinne entred into this world, and by sinne death; and so vnto al men death did passe, in which al sinned.
13. For euen vnto the Law sinne was in the world: but sinne was not imputed, when the Law was not.
14. But death reigned from Adam Vnto Moyses.
Christ only not conceiued in sinne, & (as it is thought) our B. Lady.
Euen in the time of the Law of nature, when men knew not sinne, and therfore it could not be man's iudgement be imputed; and in the time of Moyses Law, when the commandement taught them to know it, but gaue them not strength nor grace to auoid it, sinne did reigne, and thereupon death and damnation, euen til Moyses inclusiue, that is to say, euen til the end of his Law. And that not in them only which actually sinned, as Adam did, but in infants which neuer did actually offend, but only were borne & conceiued in sinne, that is to say, hauing their natures defiled, destitute of iustice, and auerted from God in Adam, and by their descent from him: Christ only excepted, being conceiued without man's seed, and his Mother for his honour and by his special protection (as many godly deuout men iudge) preserued from the same.
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.
15. But not as the offence, so also the guift. For if by the offence of one, many died; much more the grace of God and the guift, in the grace of one man Iesvs Christ, hath abounded vpon many.
16. And not as by one 'sinner,' sinne, so also the guift. For iudgement indeed is of one, to condemnation: but grace is of many offences, to iustification.
17. For if in the offence of one, death reigned by one; much more they that receiue the aboundance of grace and of donation & of iustice, shal reigne in life by one, Iesvs Christ.
18. 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.
19. For as by the disobedience of one man, many were made sinners; so also by the obedience of one, many Here we may see against the Heretikes, that they which be borne of Christ and iustified by him, be made & constituted iust indeed, & not by imputation only: as al that be borne of Adam, be vniust and sinners in truth, & not by imputation. shal be made iust.
20. But the Law entred in, That sinne might abound.
The Law did not cause more sinne, though that were the sequele therof.
That, here hath not the signification of causalitie, as though the Law were giuen for that cause to make sinne abound: but it noteth the sequele, because that followed thereof, and so it came to passe that by the prohibition of sinne, sinne increased: by occasion wherof the force of Christ's grace is more amply and aboundantly bestowed in the new Testament.
that sinne might abound. And where sinne abounded, grace did more abound.
21. That as sinne reigned to death; so also grace may reigne by iustice to life euerlasting, through Iesvs Christ our Lord.