The foundation of his Apostleship being laid, 8 he highly commendeth the Romans, and protesteth his affection towards them. and so coming to the matter, saith, our Christian Catholic doctrine (that teacheth all to believe) to be the way to salvation: 18 because the Gentiles (first of all) could not be saved by their Philosophy, whereby they knew God, for so much as they did not serve him, but Idols: he therefore justly permitting them to fall into all kind of most damnable sin.The foundation of his Apostleship being laid, 8 he highly commendeth the Romanes, and protesteth his affection towardes them. and so coming to the matter, saith, our Christian Catholike doctrine (that teacheth al to beleeue) to be the way to saluation: 18 because the Gentiles (first of al) could not be saued by their Philosophie, whereby they knew God, for so much as they did not serue him, but Idols: he therfore iustly permitting them to fall into al kind of most damnable sinne.
Paul the servant of JESUS CHRIST, called to be an Apostle, segregatus: set apart, dedicated to a sacred office into the Gospel of God,PAVL the seruant of IESVS CHRIST, called to be an Apostle, * separated into the Gospel of God,Paulus, servus Jesu Christi, vocatus Apostolus, segregatus in Evangelium Dei,
2which before he had promised by his Prophets in the holy Scriptures,which before he had promised by his Prophets in the holy Scriptures,quod ante promiserat per prophetas suos in Scripturis sanctis
3of his Son, (who was made to him of the seed of David according to the flesh,of his sonne, (who was made to him of the seede of Dauid according to the flesh,de Filio suo, qui factus est ei ex semine David secundum carnem,
4who was predestinate the Son of God in power, according to the spirit of sanctification, by the resurrection of our Lord JESUS CHRIST from the dead,who was predestinate the sonne of God in power, according to the spirit of sanctification, by the resurrectiō of our Lord IESVS CHRIST from the dead,qui prædestinatus est Filius Dei in virtute secundum spiritum sanctificationis ex resurrectione mortuorum Jesu Christi Domini nostri :
5by whom we have received grace and Apostleship for obedience to the faith in all Nations for the name of him,by whom we haue receiued grace and Apostleship * for obedience to the faith in al Nations for the name of him,per quem accepimus gratiam, et apostolatum ad obediendum fidei in omnibus gentibus pro nomine ejus,
6among whom are you also the called of JESUS CHRIST:)among whom are you also the called of IESVS CHRIST:)in quibus estis et vos vocati Jesu Christi :
7to all that are at Rome the beloved of God, called to be saints. Grace to you and peace from God our father, and our Lord JESUS CHRIST.to al that are at Rome the beloued of God, called to be saincts. Grace to you and peace from God our father, and our Lord IESVS CHRIST.¶omnibus qui sunt Romæ, dilectis Dei, vocatis sanctis. Gratia vobis, et pax a Deo Patre nostro, et Domino Jesu Christo.
8First I give thanks to my God through JESUS CHRIST for all you, because your faith is renowned in the whole world.First I giue thankes to my God through IESVS CHRIST for al you, because your faith is renowmed in the whole world.¶Primum quidem gratias ago Deo meo per Jesum Christum pro omnibus vobis : quia fides vestra annuntiatur in universo mundo.
9For God is my witness, whom I serve in my spirit in the Gospel of his Son, that without intermission I make a memory of youFor God is my witnes, * whom I serue in my spirit in the Gospel of his Sonne, that without intermission I make a memorie of you¶Testis enim mihi est Deus, cui servio in spiritu meo in Evangelio Filii ejus, quod sine intermissione memoriam vestri facio
10always in my prayers, beseeching, if by any means I may sometime at the length have a prosperous journey by the will of God, to come unto you.alwaies in my praiers, beseeching, if by any meanes I may sometime at the length haue a prosperous iourney by the wil of God, to come vnto you.semper in orationibus meis : obsecrans, si quomodo tandem aliquando prosperum iter habeam in voluntate Dei veniendi ad vos.
11For I desire to see you, that I may impart unto you some spiritual grace, to confirm you:For I desire to see you, that I may imparte vnto you some spiritual grace, to confirme you:Desidero enim videre vos, ut aliquid impertiar vobis gratiæ spiritualis ad confirmandos vos :
12that is to say, to be comforted together in you by that which is common to us both, your faith and mine.that is to say, to be comforted together in you by that which is cōmon to vs both, your faith and mine.id est, simul consolari in vobis per eam quæ invicem est, fidem vestram atque meam.
13And I will not have you ignorant (brethren) that I have often purposed to come unto you (and have been stayed hitherto) that I may have some fruit in you, as also in the other Gentiles.And I wil not haue you ignorant (brethren) that I haue often purposed to come vnto you (and haue been staied hitherto) that I may haue some fruite in you, as also in the other Gentiles.¶Nolo autem vos ignorare fratres : quia sæpe proposui venire ad vos (et prohibitus sum usque adhuc) ut aliquem fructum habeam et in vobis, sicut et in ceteris gentibus.
14To the Greeks and the Barbarous, to the wise and the unwise I am debitor: under obligation, bound to repay.To the Greekes and the Barbarous, to the wise and the vnwise I am detter.Græcis ac barbaris, sapientibus, et insipientibus debitor sum :
15So (as much as is in me) I am ready to evangelize to you also that are at Rome.So (as much as is in me) I am ready to euangelize to you also that are at Rome.ita (quod in me) promptum est et vobis, qui Romæ estis, evangelizare.
16For I am not ashamed of the Gospel. For it is the power of God, unto salvation to every one that believeth, to the Jew first and to the Greek.For I am not ashamed of the Gospel. For it is the power of God, vnto saluation to euery one that beleeueth, to the Iewe first and to the Greeke.Non enim erubesco Evangelium. Virtus enim Dei est in salutem omni credenti, Judæo primum, et Græco.
17For the justice of God is revealed therein by faith into faith: as it is written: *And the just liveth by faith.*For the iustice of God is reuealed therein by faith into faith: as it is written: *And the iust liueth by faith.*¶Justitia enim Dei in eo revelatur ex fide in fidem : sicut scriptum est : Justus autem ex fide vivit.
18For the wrath of God from heaven is revealed, upon all impiety and injustice of those men that detinent: hold back, suppress, not 'hold in custody' the veritatem: truth of God in injustice:For the wrath of God from heauen is reuealed, vpon al impietie and iniustice of those men that deteine the veritie of God in iniustice:¶Revelatur enim ira Dei de cælo super omnem impietatem, et injustitiam hominum eorum, qui veritatem Dei in injustitia detinent :
19because, that of God which is known, is manifest in them. For God hath manifested it unto them.because, that of God which is knowē, is manifest in them. For God hath manifested it vnto them.quia quod notum est Dei, manifestum est in illis. Deus enim illis manifestavit.
20For his invisible things, from the creation of the world are seen, being understood by those things that are made: his eternal power also and Divinity: so that they are inexcusable.For his inuisible things, from the creation of the world are seen, being vnderstoode by those things that are made: his eternal power also & Diuinitie: so that they are inexcusable.Invisibilia enim ipsius, a creatura mundi, per ea quæ facta sunt, intellecta, conspiciuntur : sempiterna quoque ejus virtus, et divinitas : ita ut sint inexcusabiles.
21Because, whereas they knew God, they have not glorified him as God, or given thanks: but are become vain in their cogitationibus: thoughts, reasonings, and their foolish heart hath been darkened.Because, whereas they knew God, they haue not glorified him as God, or giue thankes: but are become vaine in their cogitations, and their folish hart hath been darkened.Quia cum cognovissent Deum, non sicut Deum glorificaverunt, aut gratias egerunt : sed evanuerunt in cogitationibus suis, et obscuratum est insipiens cor eorum :
22for, saying themselves to be wise, they became fools.for, saying them selues to be wise, they became fooles.dicentes enim se esse sapientes, stulti facti sunt.
23And they changed the glory of the incorruptible God, into a similitudinem: likeness, figure of the image of a corruptible man, and of fowls and four-footed beasts and of them that creep.And they changed the glorie of the incorruptible God, into a similitude of the image of a corruptible man, and of foules and foure-footed beastes and of them that creepe.Et mutaverunt gloriam incorruptibilis Dei in similitudinem imaginis corruptibilis hominis, et volucrum, et quadrupedum, et serpentium.
24(For the which cause God hath delivered them up unto the desires of their heart, into uncleanness, for to abuse their own bodies among themselves ignominiously.)(For the which cause God hath deliuered them vp vnto the desires of their hart, into vncleannesse, for to abuse their owne bodies among them selues ignominiously.)Propter quod tradidit illos Deus in desideria cordis eorum, in immunditiam, ut contumeliis afficiant corpora sua in semetipsis :
25who have changed the verity of God into lying: and have worshipped and served the creature rather than the creator, who is blessed for ever. Amen.who haue changed the veritie of God into lying: and haue worshipped & * serued the creature rather then the creator, who is blessed for euer. Amen.qui commutaverunt veritatem Dei in mendacium : et coluerunt, et servierunt creaturæ potius quam Creatori, qui est benedictus in sæcula. Amen.
26Therefore God hath delivered them into passions of ignominiae: disgrace, shame. For their women have changed the natural use, into that use that is contrary to nature.Therfore God hath deliuered them into passions of ignominie. For their women haue changed the natural vse, into that vse that is contrarie to nature.¶Propterea tradidit illos Deus in passiones ignominiæ : nam feminæ eorum immutaverunt naturalem usum in eum usum qui est contra naturam.
27And in like manner the men also, leaving the natural use of the woman, have burned in their desires one toward another, men upon men working turpitudinem: shameful baseness, vileness, and the reward of their error (which they should) receiving in themselves.And in like maner the men also, leauing the natural vse of the woman, haue burned in their desires one toward an other, men vpon men working turpitude, & the reward of their errour (which they should) receauing in them selues.Similiter autem et masculi, relicto naturali usu feminæ, exarserunt in desideriis suis in invicem, masculi in masculos turpitudinem operantes, et mercedem, quam oportuit, erroris sui in semetipsis recipientes.
28And as they liked not to have God in knowledge: God delivered them up into a reprobum: depraved, rejected as worthless sense: to do those things that are not convenient:And as they liked not to haue God in knowledge: God deliuered them vp into a reprobate sense: to doe those things that are not conuenient:Et sicut non probaverunt Deum habere in notitia, tradidit illos Deus in reprobum sensum, ut faciant ea quæ non conveniunt,
29replenished with all iniquity, malice, fornication, avarice, wickedness, full of envy, murder, contention, guile, malignity, whisperers,replenished with al iniquitie, malice, fornication, auarice, wickednes, ful of ennie, murder, contention, guile, malignitie, whisperers,repletos omni iniquitate, malitia, fornicatione, avaritia, nequitia, plenos invidia, homicidio, contentione, dolo, malignitate : susurrones,
30detractors, odibiles: hateful, odious to God, contumeliosos: insolent, abusive, full of reproach, proud, haughty, inventors of evil things, disobedient to parents,detractours, odible to God, contumelious, proude, hautie, inuentours of euil things, disobedient to parents,detractores, Deo odibiles, contumeliosos, superbos, elatos, inventores malorum, parentibus non obedientes,
31foolish, dissolute, without affection, without fidelity, without mercy.folish, dissolute, without affection, without fidelitie, without mercie.insipientes, incompositos, sine affectione, absque fœdere, sine misericordia.
32Who whereas they knew the justice of God, did not understand that they which do such things, are worthy of death: not only they that do them, but they also that consent to the doers.Who whereas they knew the iustice of God, did not vnderstand that they which doe such things, are worthie of death: not only they that doe them, but they also that consent to the doers.¶Qui cum justitiam Dei cognovissent, non intellexerunt quoniam qui talia agunt, digni sunt morte : et non solum qui ea faciunt, sed etiam qui consentiunt facientibus.
Annotations
7Grace to you and peace. It is a kind of blessing rather than a profane salutation, (Apostolical salutation or blessing.) proper to the Apostles, of greater virtue than the benedictions of the fathers in the old Testament. The holy fathers of the Church seemed to abstain from it for their reverence to the Apostles. The Manichees (St. Aug. cont. ep. funda. c. 5. 6.) and other Heretics (as also these of our time) because they would be counted Apostles, often use it. (St. Epiphanius hæres. 66.) (The same used of Heretics.)Grace to you and peace. It is a kind of blessing rather then a prophane salutation, proper to the Apostles, of greater vertue then the benedictions of the fathers in the old Testament. The holy fathers of the Church seemed to absteine from it for their reuerence to the Apostles. * The Manichees (August. cont. ep. funda. c. 5. 6.) and other Heretikes (as also these of our time) because they would be counted Apostles, often vse it.
8Your faith renowned. The holy Doctors upon these words of the Apostle, and specially by our Master's promise made to Peter, that his faith should not fail, give great testimony for the Roman faith. (Luke 22.) (The Roman faith highly commended.) St. Cyprian thus: ep. 55. nu. 6. They are so bold to carry letters from profane Schismatics to the chair of Peter and the principal Church whence Priestly unity rose: not considering the Romans to be them whose faith (the Apostle being the commender) was praised, to whom misbelief can not have access. So St. Jerome Apolog. adv. Ruff. li. 3 c. 4. to. 2. Knew you, that the Roman faith commended by the Apostle's mouth, will receive no such deceits, nor can be possibly changed, though an Angel taught otherwise, being fensed by St. Paul's authority. (It can not fail, nor be corrupted.) Again ep. 6. ad Pammach. and Oceanum. c. 4. to. 2. Whatsoever thou be that avouchest new sects, I pray thee have respect to the Roman ears, spare the faith which was praised by the Apostles' voice. And in another place: (Prooem. li. 2 Com. in ep. ad Gal.) Will ye know o Paula and Eustochium, how the Apostle hath noted every province with their proprieties? the faith of the people of Rome is praised. Where is there so great concourse to Churches and Martyrs' sepulchres? Where soundeth Amen like thunder from heaven, or where are the temples (void of Idols) so shaken as there? Not that the Romans have another faith than the rest of the Christian Churches, but that there is in them more devotion and simplicity of faith. In another place the same holy Doctor signifieth that it is all one to say, the Roman faith, and, the Catholic. (The Roman station, a token of greater faith and devotion.) Apolog. 1 adv. Ruff. c. 1. So doth St. Cyprian ep. 52. num. 1. ad Antonianum: and St. Ambrose de obitu fratri, in med. Whereupon, this word, Roman, (The Catholic and Roman faith all one.) is added to, Catholic, in many countries where Sects do abound, for the better distinction of true believers from Heretics: which in all ages did hate and abhor the Roman faith and Church, as all malefactors do their Judges and correctors.Your faith renowmed. The holy Doctors vpon these wordes of the Apostle, and specially by our Maisters promis made to Peter, that his faith should not faile, giue great testimonie for the Romane faith. S. Cyprian thus: ep. 55. nu. 6. They are so bold to cary letters from prophane Schismatikes to the chaire of Peter and the principal Church whence Priestly vnitie rose: not considering the Romanes to be them whose faith (the Apostle being the commender) was praised, to whom misbeleefe can not haue accesse. So S. Hierom Apolog. adu. Ruff. li. 3 c. 4. to. 2. Knew you, that the Romane faith commended by the Apostles mouth, wil receiue no such deceites, nor can be possibly changed, though an Angel taught otherwise, being fensed by S. Paules authoritie. Againe ep. 6. ad Pammach. & Oceanum. c. 4. to. 2. Whatsoeuer thou be that auouchest new sectes, I pray thee haue respect to the Romane eares, spare the faith which was praised by the Apostles voice. And in an other place: Wil ye know o Paula and Eustochium, how the Apostle hath noted euery prouince with their proprieties? the faith of the people of Rome is praised. Where is there so great concourse to Churches and Martyrs sepulchres? Where soundeth Amen like thunder from heauen, or where are the temples (void of Idols) so shaken as there? Not that the Romanes haue an other faith then the rest of the Christian Churches, but that there is in them more deuotion and simplicitie of faith.* In an other place the same holy Doctor signifieth that it is al one to say, the Romane faith, and, the Catholike. Apolog. 1 adu. Ruff. c. 1. So doth S. Cyprian ep. 52. num. 1. ad Antonianum: and S. Ambrose de obitu fratri, in med. Whereupon, this word, Romane, is added to, Catholike, in many countries where Sectes do abound, for the better distinction of true beleeuers from Heretikes: which in al ages did hate and abhorre the Romane faith and Church, as al malefactors do their Iudges and correctors.
9Serve in spirit. Divers Heretics when they hear that God is a spirit, and must be served and adored in spirit, imagine, that he must be honoured only inwardly, (How God is served in spirit.) without ceremonies and external works: which you see is otherwise, for that the Apostle served God in spirit, by preaching the Gospel. To serve God then in spirit, is to serve him with faith, hope, and charity, and with all works proceeding of them: as to serve him carnally, is with works external, without the said internal virtues.Serue in spirit. Diuerse Heretikes when they heare that God is a spirit, and must be serued and adored in spirit, imagine, that he must be honoured only inwardly, without ceremonies and external workes: which you see is otherwise, for that the Apostle serued God in spirit, by preaching the Gospel. To serue God then in spirit, is to serue him with faith, hope, and charitie, and with al workes proceding of them: as to serue him carnally, is with workes external, without the said internal vertues.
9A memory of you. A great example of charity for all men, specially for Prelates and Pastors, not only to preach, but to pray continually for the conversion of people to Christ's faith: (Prayer for conversion of souls.) which the Apostle did for them whom he never knew, in respect of God's honour only and the zeal of souls.A memorie of you. A great example of charitie for al men, specially for Prelates and Pastors, not only to preach, but to pray continually for the conuersion of people to Christes faith: which the Apostle did for them whom he neuer knew, in respect of Gods honour only and the zeale of soules.
13To evangelize. The Gospel is not only the life of our Saviour written by the four Evangelists, nor only that which is written in the new Testament: but their whole course of preaching and teaching the faith. (The Gospel is not only the Written Word.) Which faith cometh ordinarily of preaching and hearing, and not of writing or reading. And therefore St. Paul thought not himself discharged by writing to the Romans, but his desire was to preach unto them: for that was the proper commission given to the Apostles, to preach to all nations. The writing of the books of the Testament, is another part of God's providence, necessary for the Church in general, but not necessary for every man in particular: (The Apostles' preaching, whether more necessary, and how.) as to be taught and preached unto, is for every one of age and understanding. And therefore St. Peter (who was the chief of the Commission) wrote little: many of them wrote nothing at all: and St. Paul that wrote most, wrote but little in comparison of his preaching: nor to any but such as were converted to the faith by preaching before.To euangelize. The Gospel is not only the life of our Sauiour written by the foure Euangelistes, nor only that which is written in the new Testament: but their whole course of preaching and teaching the faith. Which faith commeth ordinarily of preaching and hearing, and not of writing or reading. And therfore S. Paul thought not him self discharged by writing to the Romanes, but his desire was to preach vnto them: for that was the proper commission giuen to the Apostles, * to preach to al nations. The writing of the bookes of the Testament, is an other part of Gods prouidence, necessary for the Church in general, but not necessarie for euery man in particular: as to be taught and preached vnto, is for euery one of age and vnderstanding. And therfore S. Peter (who was the cheefe of the Commission) wrote litle: many of them wrote nothing at al: and S. Paul that wrote most, wrote but litle in comparison of his preaching: nor to any but such as were conuerted to the faith by preaching before.
17Liveth by faith. In the 10. to the Hebrews, he sheweth by this place of the Prophet (Abacuc 2) that the just though he live here in peregrination, and seeth not presently nor enjoyeth the life everlasting promised to him, yet holdeth fast the hope thereof by faith. In this place he applieth the Prophet's words further to this sense, That it is our faith, that is to say, the Catholic belief (saith St. Augustine li. 1 cont. 2 ep. Pelag.) (The Catholic or Christian faith with good works justifieth, and without this faith, no works whatsoever.) which maketh a just man, and distinguisheth between the just and unjust, and that by the law of faith, and not by the law of works. Whereof it riseth, that the Jew, the Heathen Philosopher, and the Heretic, though they excelled in all works of moral virtues, could not yet be just: and a Catholic Christian man living but an ordinary honest life, either not sinning greatly, or supplying his faults by penance, is just. And this difference riseth by faith. not that faith can save any man without works, For it is not a reprobate faith that we speak of, (as the holy Doctor saith) but that which worketh by charity, and therefore remitteth sins and maketh one just. See St. Augustine's place.Liueth by faith. In the 10. to the Hebrewes, he sheweth by this place of the Prophete (Abacuc 2) that the iust though he liue here in peregrination, and seeth not presently nor enioyeth the life euerlasting promised to him, yet holdeth fast the hope thereof by faith. In this place he applieth the Prophetes wordes further to this sense, That it is our faith, that is to say, the Catholike beliefe (saith S. Augustine li. 1 cont. 2 ep. Pelag.) which maketh a iust man, and distinguisheth betweene the iust and vniust, and that by the law of faith, and not by the law of workes. Whereof it riseth, that the Iew, the Heathen Philosopher, and the Heretike, though they excelled in al workes of moral vertues, could not yet be iust: and a Catholike Christian man liuing but an ordinarie honest life, either not sinning greatly, or supplying his faults by penance, is iust. And this difference riseth by faith. not that faith can saue any man without workes, For it is not a reprobate faith that we speake of, (as the holy Doctor saith) but that which worketh by charitie, and therfore remitteth sinnes and maketh one iust. See S. Augustines place.
18Is revealed. By all the passage following you may see, that the Gospel and Christ's law consisteth not only in preaching faith, (though that be the ground, and is first always to be done:) (Not only faith.) but to teach virtuous life and good works, and to denounce damnation to all them that commit deadly sins and repent not. And again we see that not only lack of faith is a sin, but all other acts done against God's commandments.Is reuealed. By al the passage folowing you may see, that the Gospel and Christs law consisteth not only in preaching faith, (though that be the ground, and is first alwaies to be done:) but to teach vertuous life and good workes, and to denounce damnation to al them that commit deadly sinnes and repent not. And againe we see that not only lacke of faith is a sinne, but al other actes done against Gods commaundements.
26Hath delivered them up. As he saith here, God delivered them up, so to the Ephesians (c. 4, 19) he saith of the same persons and things, They delivered themselves up to all uncleanness. (God is not the author of sin.) So that it is not meant here that God doth drive, force, or cause any man to sin, as divers blasphemous Heretics do hold: but only that by his just judgement, for their own deserving, and for due punishment of their former grievous offenses, he withholdeth his grace from them, and so suffereth them to fall further into other sins. (God punisheth sin by permitting men to fall further and further.) As, for their crime of Idolatry, to suffer them to fall into unnatural abominations: as now for heresy, he taketh his grace and mercy from many, and so they fall headlong into all kind of turpitude. as contrariwise, for ill life, he suffereth many to fall into heresy. And for Christ's sake let every one that is entangled with the Idolatry of this time, that is to say, with these new sects, look well into his own conscience, whether his forsaking the true God, may not come unto him for a punishment of his former or present ill life which he liveth.Hath deliuered them vp. As he saith here, God deliuered them vp, so to the Ephesians (c. 4, 19) he saith of the same persons and things, They deliuered them selues vp to al vncleannesse. So that it is not meant here that God doth driue, force, or cause any man to sinne, as diuers blasphemous Heretikes do hold: but only that by his iust iudgement, for their owne deseruing, and for due punishment of their former greuous offenses, he withholdeth his grace from them, and so suffereth them to fall further into other sinnes. As, for their crime of Idolatrie, to suffer them to fall into vnnatural abominations: as now for heresie, he taketh his grace and mercie from many, and so they fall headlong into al kind of turpitude. as contrariwise, for il life, he suffereth many to fall into heresie. And for Christes sake let euery one that is entangled with the Idolatrie of this time, that is to say, with these new sectes, looke wel into his owne conscience, whether his forsaking the true God, may not come vnto him for a punishment of his former or present il life which he liueth.
32Worthy of death. Here you see why the Church taketh some sins to be deadly, and calleth them mortal: (Sins mortal and venial.) to wit, because all that do them, are worthy of damnation: others be venial, that is to say, pardonable of their own nature and not worthy of damnation.Worthy of death. Here you see why the Church taketh some sinnes to be deadly, and calleth them mortal: to wit, because al that doe them, are worthie of damnation: others be venial, that is to say, pardonable of their owne nature and not worthy of damnation.