selves as through empty space, where they could not rest, but must needs be broken and shattered in pieces, have fallen down upon the fictions of idolatry as though upon stones. For since the Apostle had commended the godliness of faith, whereby being justified we ought to be grateful to God, by way of suggesting the contrary which we are to abhor he says: for the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold down1 the truth in unrighteousness: for that which is known of God is manifest in them; for God manifested it unto them. For the invisible things of Him, from the creation of the world, are clearly seen, being perceived through the things which are made; namely, His eternal power and Godhead, so that they are without excuse: because knowing God they did not glorify Him as God, nor give Him thanks, but became vain in their reasonings, and their foolish heart was darkened: professing themselves to be wise, they were made fools, and changed the glory of the incorruptible God into the likeness of an image of corruptible man, and of birds, and of four-footed beasts and serpents.'2 ness. Observe that he did not charge them with ignorance of the truth, but with holding the truth in unrighteousBut because it came into his mind to inquire from what source men to whom God had not given the Law could desire a knowledge of the truth, he was not silent as to whence they might be able to obtain it. For he said that it was through the visible things 1 Detinent. 2 Rom. i. 18-23. of the creation that they arrived at an apprehension of the invisible things of the Creator. For undoubtedly, as far as great minds assiduously investigated, so far they were able to find. In what then did their godlessness consist? It consisted in the fact that although they knew God, they did not glorify Him as God, or give Him thanks, but became vain in their imaginations.' Vanity is the natural disease of those who delude themselves into imagining that they are something when they are nothing. Overclouding themselves by this swelling pride, of which the sacred singer who says in thy light shall we see light,' implores that its foot may not come against him, they are finally turned away from the very light of changeless truth, and their foolish heart is darkened:' For although they knew God, their heart was not wise; rather it was foolish, because they did not glorify Him as God nor give Him thanks. For unto men God said behold, godliness is wisdom': and thus by Saying that they were wise' (which must be interpreted ascribing, their wisdom to themselves) 'they became fools.' 20. Is there any need to explain the words which follow? These men, these men I say, who were able to perceive the Creator through the creation, to what depth they fell headlong through this ungodliness, since 'God resisteth the proud,' and in what depths they were submerged, is better described in the following passage of this Epistle than in any words of mine. Indeed in the present work I have not 1 Ps. xxxvi. 11. 2 S. James iv. 6. fail undertaken an exposition of the Epistle.1 I am only attempting to prove, relying chiefly on its evidence, that the divine assistance given us to work righteousness, does not consist in the Law which God gave us full of good and holy precepts; but in the fact that our will, without which we can do no good, is assisted and uplifted by the imparted spirit of grace, without whose assistance that teaching 2 is the letter that killeth; because it holds men guilty of transgressing it, instead of justifying the ungodly. For as the knowledge of God brought no salvation to those who apprehended Him through the creation, because while they knew God, they did not glorify Him as God nor give Him thanks, but considered themselves to be wise': so neither does the knowledge how men ought to live, which is derived through the Law, bring justification; for desiring to establish their own righteousness they have not submitted themselves to the righteousness of God.'3 ་ 21. It is accordingly important to consider, and if y we can to observe and distinguish, the difference between the Law of human actions, that is the Law of works, by which that glorying is not excluded, and the Law of faith by which it is excluded. A man's first impulse might be to say that the Law of works existed in Judaism, but the Law of faith in Christianity; forasmuch as circumcision and other similar works contained in the Law are precisely those which the Christian system does not retain. But 'i.e. to the Romans. 2 i.e. given by the Law But I had not known sin what a fallacy this classification is, I have all this while been labouring to show, and perhaps I have already succeeded in showing it to those who are sharp in appreciating distinctions, to yourself especially, and to those who resemble you. Yet since the matter is one of great importance, it will not be out of place, if, with a view to make it plain, we linger again and again over other testimonies. Now the Apostle is speaking of the Law by which no one is justified. He says it came in beside that transgression might abound.1 But to protect it from the criticisms of the ignorant and the charges of the profane, he says: 'What therefore shall we say? Is the Law sin? God forbid. except through the Law. For I had not known covetousness except the law had said, Thou shalt not covet. But sin finding occasion, wrought in me through the Commandment all manner of covetousness, 2 He says also, 'The Law indeed is holy and the Commandment is holy and righteous and good'.' 'But sin, that it might be shown to be sin, worked death to me through that which is good.' It is therefore the letter itself which killeth, which says, 'Thou shalt not covet': concerning which he says again what I have previously mentioned, 'For through the Law cometh the knowledge of sin. But now apart from the law, a righteousness of God hath been manifested, being witnessed by the Law and the prophets; even the righteousness of God through 1 Rom. v. 20. 2 Rom. vii. 7-13. Rom. vii. 13. faith in Jesus Christ unto all them that believe; for there is no distinction. For all have sinned, and fall short of the glory of God; being justified freely by His grace, through the redemption that is in Christ Jesus; Whom God set forth to be a propitiation, through faith in His blood, for the showing forth of His righteousness, because of the setting forth of previous sins, in the forbearance of God, to show forth His righteousness at this present season, that He might be righteous and the justifier of him who is of faith in Jesus.'1 And then he adds the passage with which we are now dealing: where then is thy glorying? It is excluded. By what Law? Of works? No, but by the Law of faith.'2 It is therefore this very law of works itself which says, thou shalt not covet'; because by it is the knowledge of sin. I want therefore to know, will anyone venture to tell me that the command ' thou shalt not covet' is no utterance of the law of faith? For if that were so, what reason could be given why we who are under it should not sin with security and impunity? Now that is precisely what those men thought the Apostle maintained, of whom he says, 'And as some affirm that we say, "Let us do evil that good may come," whose condemnation is just.' 3 But if (the law of faith) itself does say, thou shalt not covet' (as a whole host of passages in the Gospels and Apostolic letters incessantly witness and declare) then why is not this (law of faith) itself described as a law of works? For the fact that it does not retain 1 Rom. iii. 23-26. 2 Rom. iii. 27. Rom. iii. 8. |