Original Douay–Rheims AnnotationsRomans 4

Abraham.

^◦ 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 justice nor estimation of justice before God by any works done before he had faith, or that proceeded not of faith and God's grace.

• ◦ Abraham's works before faith.

By works.

^◦ If Abraham did any commendable works before he believed Christ, as many Philosophers did, men might count him just therefore, but in God's sight (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.

• ◦ Justice before men, and justice before God.

To him that worketh.

^◦ That is to say, He that presumeth of his own works as done of himself 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.

• ◦ Not works, but mere grace is cause of our first justification.

To him that worketh not.

He worketh not (in this place) that hath no works or allegeth not his works done in his infidelity as cause of his justification, but faith in Christ, and that proceeding of mere grace. Whereupon S. 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 indeed. August. in Psal. 31.

As David termeth.

^[1] The Protestants for, ^[2] termeth, translate, describeth, for that they would have the ignorant believe, the whole nature & 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.

• 1 Heretical translation.
• 2 c λέγει

Covered. 8. not imputed.

^[1] 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. He is the Lamb that ^[2] taketh away the sins of the world, ^[3] that washeth, and ^[4] 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 S. Augustine in Psal. 31. enarrat. 2.

• 1 What is, Sins covered or not imputed.
• 2 Io. 1, 29.
• 3 1. Cor. 6, 11.
• 4 Apoc. 1, 5.

A seal.

^◦ 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 if 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 than 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 S. 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.

• ◦ The Sacraments are not mere marks, but causes of justification.

For us, to whom it shall be reputed.

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, ^[1] 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, of which it was ^[2] said, Beata quæ credidisti, Blessed art thou that hast believed. And so in truth they deny as well the justification by faith, as by works.

• 1 By what faith we are justified.
• 2 Luc. 1, 45.