Commentary on Romans, Chapter 1 (4 of 4)
To vnclennes, with ignominye to defyle their owne bodies amonge themſelues.] The commentaries whiche are aſcribed vntounto Hierome, affirme that this ignominy or diſhonor is to be referred, vntounto the filthines, and vnpurenes whiche the Ethnikes committed in their ſacrifices. And they expound the ignominye or diſhonour of the bodyes to be burninges and markes, with which the bodies of thoſe whiche were initiated and dedicated to Images, were defyled. But theſe thinges are farre wide from the truth: and the Apoſtle by thoſe thinges which follow, doth manifeſtly declare, what his meaning is. For he referreth all thinges to vnnaturall carnall pleaſure. Thoſe thinges are calledWhat thinges are vncleane. vncleane, whoſe ſight we can not abide, as in naturall thinges, is matter or corruption that commeth out of a ſore, and dongue, and ſuch like: and as is, as touching humane workes, glotony, dronkennes, eſpecially when vomiting followeth, alſo lechery, eſpecially that which is agaynſt nature. Hereof he writeth vntounto the Romanes, that that nacion, and all other nations, when they were without Chriſt, were wonderfull enfected wyth this peſtilent vice. Neyther is this obſcure, that he addeth. To defile their owne bodies with ignominy. For if he which committeth fornication, ſinneth agaynſt hys owne body, much more he which is defiled with this kynde of wickednes. Our bodies are the temple of the holy ghoſt, organes of God, and inſtrumentes ſanctified.
Wherfore they which contaminate or defile them, do excedingly ſtray from theThat they ſin, which defile their bodies with luſte. inſtitution of God. And this happeneth vntounto them, which departe from the true worſhippyng of God. VntoUnto the Epheſians it is written of the Gentiles that be ſtraungers from Chriſt. Howe that they walke in the vanitye of the mynde, hauyng their mynde darkened, and that they are alienated from the lyfe of God by reaſon of the ignoraunce which is in thē, & blyndenes of hart. Who, after that they came once to this pointe, that they ceaſed to be ſory: gaue themſelues to wantonnes, with a greedy deſire to commit all maner of vncleannes. It might at the firſt ſighte ſeme, that Paule ſpeaketh vnreuerent and filthy thinges. But we muſt remember,Paule ought not to be accuſed of filthines. that VntoUnto the cleane, all thinges are cleane: & the holy Ghoſt vſeth, when he ſpeaketh of the elect, very freely to reproue wicked and moſt filthy actes. In ye Prophetes, and eſpecially in Ezechiell, is mencion made of the Synagog, as of an harlot, which openeth her knees to all that come, and whoſe filthye luſt was ſo great, that with reward ſhe hired louers, which had the fleſhe of aſſes, and the fluxe of horſes. The holy ghoſt abhorred not from theſe kindes of ſpeach. And yet thys letteth not, but that ye wordes of God, are wordes moſt chaſte. For wordes otherwyſe of theyr owne nature are indifferente: it is our luſte that maketh them vyle and filthy. Howbeit Paule ſemeth ſomtymes ſomwhat to fauour the eares of the hearers, when vntounto the Epheſians, by one world only he noteth theſe filthines of the Ethnikes, ſaying: It is filthy to declare the things which are committed of them in ſecrete. But Chriſostome ſayth, ye the Apoſtle in thys place tēpereth hys ſpeache betwene two great daungers. For on the one ſyde, foraſmuch as it behoued that theſe men ſhould in ſuch ſort be reproued, that they ſhould not be able to deny their filthines (which thyng peraduenture had bene hard to be done if he had layd before them faultes not very greuous) it was neceſſarye, that he ſhould moſt openly reproue thoſe crimes, which eueryevery man cōfeſſed to be moſt filthy. On the other ſyde ſome reuerence was to be had vntounto the readers & hearers. Wherfore, he did with a wonderful prudence order his wordes. For in makyng mention of nature, he reproueth them, for that they were not content wt the vſe of nature, but by their filthy luſt, cōmitted violēce againſt their own nature. He vſeth alſo ſome ſharpenes of wordes, when he ſayth: that they burnt, & defiled theyr bodies wyth contumelies diſhonour, & that they fell into vncleannes and vnpurenes. All theſe thinges hauehave a wonderfull ſtrength to moue the hartes of the readers. Ambroſe demaundeth, howe theſe thynges ſhoulde be counted a puniſhment, which were vntounto them great pleaſures: when as contrariwiſe this ſemeth to be the nature of puniſhmentes, to be diſpleaſaunt, and to be vrged vponupon men euen by compulſion and againſt theyr willes. He anſwereth that this is to be aſcribed vntounto the goodnes of God, whiche woulde not puniſhe theſe men more greuouſly. But this ſemeth not to make much to Paules purpoſe. For that he by the bitternes of the puniſhment ment to increaſe the greuouſnes of the ſinne. Wherfore Chriſostomes iudgement herein fitteth better: for he ſayth: that it is the greateſt euill that can be, when a man reioyceth in hys owne hurtes, For if a man when he is ſick…, fele great griefe and payne, ye phiſitions diſpayre not of hym. But when he commeth once to that poynte, that heIt is a moſt greeuous euill, for a man to reioyce in his owne hurtes. feleth no payne nor griefe, then is he in a maner paſt all hope of recouerye. And madde folkes whē they teare themſelues, and fare full ill wyth themſelnes, are glad in ſo doyng, & miſerably reioyce, when they eate dongue, ſtones, or coales, or beray themſelues with dirt or filthy thinges. And yet doth not theyr myrthe make the calamity any thing the eaſier. So lykewyſe are theſe men no leſſe puniſhed wyth thys deformity of ſinne: notwythſtandyng, they ſeme to delyght themſelues therin. Paule coulde vndoubtedly hauehave vpbrayded vntounto them othervices. But thoſe had not bene ſo full of ſhame, nor ſo apte to declare the calamity of the vnbeleuers.
Which hauehave chaunged his truth for a lye, and worſhipped and ſerued the thinges that be created aboue the Creator, whiche is to be prayſed for euer. Amen.
VVhiche hauehave chaunged his truth for a lye.] He agayne repeteth, that theWhy Idols are called a lye. cauſe of ſo greate a puniſhmente was idolatrye. By truth he meaneth the ſelfe ſame thynge whiche before he noted by glorye. And he calleth idols a lye. Becauſe they wente aboute to take awaye from woode and ſtones that whiche they were: for that they no more counted them woode nor ſtones: And attributed vntounto them that which they were not: deuine powers (I ſay) and the nature of God. And whē he ſayth of God, which is to be prayſed for euer.] He endeth his ſentence with an excellent acclamation, which ſelfe thing he doth alſo when he writeth of Chriſt in the 9. chap. that he is God aboue all thinges to be prayſed for euer, Amen. Wherefore ſeyng he pronounceth one and the ſelfe ſame thing both of the father, and alſo of the ſonne, he manifeſtly declareth, that the ſonne is equall wyth the father. And Chriſostome affirmeth, that this particle was therfore added, to the end we ſhould vnderſtand, that the enterpriſe of theſe men had no good ſucceſſe. For although they aſſaied to robbe God of his glory, and to change hys truth, yet would they, or would they not, he remayneth God to be prayſed for euer, Amen. Neyther did he therfore in ſuche ſort take vengeaunce vponupon them, to deliuer them vp into a reprobate ſence, as though he could not otherwiſe caſt them from hym. Their impiety was no let or hurt vntounto him: they were their owne deſtruction: But becauſe the Ethenikes are accuſed for the worſhippyng of images, it ſhall not be from the purpoſe, ſomewhat to ſpeake briefely as touchyng images. Firſt we will ſpeake of them whiche go about to reſemble God by images: afterward we will touche ſomewhat of the Images of thinges which are corporall: and then whither they may be had in temples & in holy places: laſtly whether there may be any good vſe of them at all. And asGod ought not to be expreſſed by any Images. touchyng the firſt, there is an expreſſe commaūdement in Deut. that God ſhould not be portured by any images. And hereof he geueth a reaſon, becauſe when he ſpake vntounto them in Horeb, the people ſawe there no image. The Prophetes alſo hauehave very often inculcated thys thyng: and eſpecially Eſay from the 40. cha. vntounto the 45. entreateth in a maner of nothyng els. And Paule in the actes of ye Apoſtles, when he preached to the men of Athenes, ſayde that men are of the generation of God: but the nature of God hath no ſimilitude, with ſtones, golde, or ſiluer. Farther, ſeyng no man hath ſene God at any tyme, how ſhall any mā attempt to make his lykenes? He is infinite and can be comprehended in mynd, and much leſſe in ſence. Wherfore they which either painte or make his picture, do diſhonour hys nature: as though it can be limited with lynes & coulors. And in the olde law the mercy ſeat in the middle part, which reſembled the ſeat of God, was empty, to the ende occaſion ſhould not be geuen of making the nature of God in formes and images. For the repreſenting of him by an image ſprang firſt of infidelitie, becauſe the reaſon of men could not perſwade it ſelfe.The Images of God ſprange of infidelitie. An example of the Hebrewes. An obiection touching the diſcriptions of the Prophets. that God was preſent, vnleſſe it were manifeſt by ſome ſigne or image. Which thinge the Hebrewes plainly declared, when in the wildernes they ſayde vntounto Aaron: Make vntounto vsus Gods, which may go before vsus.
But they obiect agaynſt vsus, That foraſmuch as God is oftentymes diuerſly deſcribed in the Prophetes, why in ſuch ſort may he not alſo be paynted? Eſpecially ſeyng ſcripture or writyng differeth very little from paintyng. Eſay ſaith that he ſaw the Lord ſittyng vponupon an hygh ſeat, and exalted &c. How commeth it then to paſſe that the paynter may not ſet forth God in forme of a iudge or king. He is deſcribed in Daniell the 7. chap: like an olde aged man of perſon, vntounto whome the ſonne of man was brought. What offence then ſhall it be for the paynter, if he only by loues and colours ſhadowe that, which the Prophete expreſſeth by woordes and writinges? In dede this argument ſemeth to hauehave a goodly ſhew: but it concludeth not that which it intendeth. For where the precept of God vrgeth, there reaſonynges and ſuch like can not perſuade, nor conuince to cauſe vsus to do otherwiſe. And though there ſeme to be ſome compariſon betwene thoſe thynges which are prohibited, and thoſe thynges whiche are permitted, yet oughte we neuer to take vppon vsus to make thoſe thynges a lyke, betwene which the worde of God hath put a difference. Theſe are thoſe foreign or vayne diſputations and reaſonings, which hauehave ingendred ſuperſticions, … brought in idolatry. And though there were none other thyng to aunſwere, yetThoſe things betwene which the woord of God hath put a difference ought not to made a like. A differēce betwene writing and painting. Painting expoundeth not it ſelfe. were this ſufficient. Howbeit, we coulde put a difference betwene writyng and payntyng: that although in the holy Scriptures there are ſet forthe one or two ſimilitudes of GOD, there is yet in the ſame place expounded and declared what is the meanyng of them. And yf a man reade farther, he ſhall at the length fynde that God is a ſpirite, infinite, and whiche filleth heauen and earth. Which thing paynting teacheth not, neyther doth it declare it ſelf: wherfore it ſhould eaſely at the length bring men into errors, and make them to be of that minde, to thinke that God is like a man. Auguſtine alſo in his little booke De fide & Simbolo, the 7. chap: And yet (ſayth he) muſt we not therfore thinke, that God the father is circumſcribed, as it were with the forme or ſhape of a man: that when we thinke of him, we ſhould couceaue in our minds that he hath a right or left ſide, o… for that the Father is ſayd to ſitte, we ſhould therfore thinke, that he doth it with bowing of his knees: leaſt we fall into that ſacriledge, for which the Apoſtle execrateth thoſe which changed the glory of the incorruptible God into the likenes of a corruptible man. For, all Chriſtian to erect vntounto God ſuch an image & to place it in a temple, it is wicked: & much Of the pictures of Chriſt of the Apoſtles and of holy hiſtories. God forbad not grauing, caruing, molding nor painting. The beginninge of Images.more wicked is it to place ſuch a one in the hart. Now reſteth to conſider touching Images which repreſent corporall things: as Chriſt, the Apoſtles & holy hiſtories. Vndoubtedly, as touching the nature of theſe things, ther is no cauſe, but that they may be reſembled by ſigns and pictures. Neither are the arts of grauing, caruing or molting, or painting at any time forbiddē by the commanndement of God. Auguſtine affirmeth, that the beginninge of Images, came of the deſire whiche men bare towardes the deade. For when men tooke it vnpaciently, by death to be bereft of them whom they dearely loued, they deſired at the leaſt to ſolace themſelues with the images of them. Which pretence (as ſhall afterward be declared) the deuill abuſed to idolatry. And by thys meanes the Images of the elders were kept: and that was counted an honour vntounto the dead, and brought ſome ſolace or comfort vntounto theyr friendes. It is written of Alexander Emperour of Rome the ſonne of Mamnea, that he had in hys Temple the ImagesAlexander the ſonne of Mamenia had Images in his temple. Images out of temples are not to be condemned ſo that they be not woorſhipped nor filthye. Marcellina a fellow cō panion of Carpocrates. A copper image of Chriſt. of Chriſt, of Moſes, and of Abraham. The Turkes hauehave no Images at all, neyther publikely, nor priuately: In carpets they weue knots & ſmall flowers, and certayne other thinges: but neuer any perfect Images. Which Images yet if they be had without worſhipping: and that out of Churches, can not be condemned: ſo that they be rightly vſed and not worſhipped. Wherfore Marcellina, is iuſtly condemned: which woman Auguſtine, in hys booke de haereſibus, ad Quoduult Deum, ſayth, was a fellowe companion of Carpocrates, and had the Images of Chriſt, of Paul, of Homere, and of Pithagoras, which ſhe both worſhipped, & alſo offred incenſe vntounto: which thing only was to be condēned. Otherwiſe to hauehave images, was not among the elders counted worthy of reproofe. Euſebius Ceſarienſis affirmeth, that he ſaw the Images of Peter and Paule, which certayne of the faythfull kept by them. And he telleth, that in Ceſarea Phillippi, which was called Paneas, was a Image of Chriſt made of copper, at whoſe feete lay proſtrate an other Image of that woman, whiche by touching the hem of hys garment was healed of her flux of bloud. And he ſayth moreouer, that vnderneath it ſprang vp a certayne herbe, whiche when it grewe ſo high, that it came to the hem of the garment of the image of Chriſte, gate thereby ſuch power that it healed all maner of diſeaſes. And Socrates in his 7. booke of the Tripartite hiſtory writeth, that Iulianus the Apoſtate remoued thys Image, and commaunded his owne Image to be put in the place thereof: whiche was ſo ſtrikē with lightning, that it was vtterly deſtroyed. And although that Image of Chriſt was by the Ethnikes drawen throughout the whole world, yet it wasAn appocripha hiſtory of king Abagarus by the Chriſtians after a ſort gathered together again, & reſerued. Euſebius writeth alſo of our Lord Ieſus Chriſt: that he ſent his owne Image by hys diſciple vntounto king Abagarus: but foraſmuch as thys is Apochriphall, I can not eaſely be perſwaded, that it is true. But let vsus ſee whether theſe Images of Chriſt and of Saintes may be had in holy places, where the faythfull aſſemble together, or whether rather they be forbidden. There were certaine of the Ethnikes which as touching this thing had no very ill iudgement. Numa Pompilius (as Plutarch declareth in his lyfe,) erected no kynde of Images in holy Temples. And ſo continued it at Rome for the ſpace of 150. yeares. That king had learnedThe opinion of Pythagoras touching God. Pithagoras ſentence. Who taught, that God is a mynde and a ſpirite, and vtterly tooke from him the nature of a body. Wherefore theſe mē were of this minde, that they thought it a thing moſt vnworthy, to repreſent a more noble nature by viler thinges. Although by the verity of the hiſtory, it is certayne, that Numa was before Pithagoras, neyther could he learne thys of hym. But how ſoeuer it be, we may inferre, that that thing which they repelled out of their Temples,We ought not to hauehave Images in our Temples. ought we much more to baniſhe from ours. For thoſe thinges which are there ſet forth, may withdraw the mynde from the wordes of God. For our mynde is of ſuch condition, that it is ſo vehemētly withdrawen by thoſe things which are offred vntounto the ſenſes, that it can not attentiuely applye it ſelfe vntounto other thinges. Wherefore the Lacedemonians gaue ſtraight charge that in theThe maner of the Lacedemonians. court, wherein the Senate was kept, there ſhoulde ſtand no ſignes or Images: for that it behoueth: that they which decide affaires concerning a publike welth, ſhould not be plucked away to other matters by any occaſion. And Virgill in his firſt booke of Eneas writeth, that when Eneas entred into the Temple where Dido was, and beheld the pictures on the walles, he gaue his mynde wholy to the contemplacion of them. Furthermore it commeth to paſſe (as ſayth Auguſtine vponupon the 113. Pſalme, in his 2. Sermon) that much honor and maieſty is gotten vntounto Images, when they are placed in Temples. Becauſe partly thorough the worthynes of the place, and partly by reaſon of the authority of ſuch as dedicate them, men beginne to conceaue, that there lieth hidden in them ſome deuine vertue. And although this be of ſome force to enſtruct them, namely, that they ſee, that they with theyr eares can not heare, neyther can they with the mouth ſpeake, nor with the eyes ſée, nor vſe any office at all pertaining to life: yet are they deceaued by reaſon of the holy ſeruices which they ſée done vntounto them, and alſo becauſe of the honours which they perceaue to be geuē vntounto them: ſo that now they beleue, that in ſteede of life, there is grafted in them a deuine power. And that they ſo thinke, it is by this manifeſt, for that they in ſuch maner humble themſelues vntounto Images. But for that they are afraydeAn excuſe of them which worſhip Images. to confeſſe, that ſome deuine power lieth hidden in the Images, they ſay that they worſhip that which is repreſented by thoſe Images, that is, the ſea, the earth, or the heauen.
And if a man goe on, and ſtill reproue them, ſaying: that theſe bodyes alſo are not of that worthynes, eyther to be worſhipped, or to be honored, they will anſwere, that in their mynde they hauehave a reſpect vntounto hym, which hath the dominion ouer all theſe thinges: that is, vntounto God only, by whome al theſe things are gouerned. Wherefore we ought in any wyſe to beware, that a holy place do not ſo much encreaſe the eſtimation of Images, that it become a moſt certayneThe deuin will adioyne himſelfe vntounto Idols and Images ſet vp in the temple. An hiſtory of the Image of our Sauiour in Lateranum. occaſion of idolatry. The deuill will eaſely adioyne himſelfe vntounto them. For he is proud & deceitfull. Wherefore he will ſoone deceaue men, & draw vntounto himſelfe thoſe worſhippinges which are due vntounto God only, whē he includeth himſelfe in theſe erected Images in ſteade of a ſoule, or a deuine power. And according to the deſertes of the ſinnes of men, he deludeth our ſightes. There is a ſaying, that at Rome in the Church of Laterane, appeared an Image of our Sauiour paynted vponupon a wall. Of the verity of which hiſtory I am not ſo certayne, that I dare fully affirme it to be true. But graunt that thys kynde of miracle happened, and other miracles paraduenture more notable: yet ought we not for them to be pulled backe from the true worſhipping of God. But agaynſt them we muſt fence our ſelues with the oracles of God. It is true indéede, that Gregory the great (as we reade in his epiſtles) reproued the biſhop ofGregory reproueth the biſhop of Maſſilia for breaking of an Image. Miſſilia for that he had broken to peeces an Image in hys Temple. But in this caſe the authoritie of the reprouer ought not to blynde our eyes: but rather we muſt marke, whether he did by iuſt authority cōfirme that which he reproueth. Vndoubtedly, we are ſo proue vntounto idolatry, that the faythfull thought it neceſſary, that Images ſhould vtterly be aboliſhed out of Temples. For who is he, that perceauing himſelfe to be geuen vntounto filthy luſt, will willingly keepe company with a harlot. In doing ſo, ſhall not he be thought to tempte God? Euen ſo to hauehave Images, where holy ſeruices are done, where there is adoration vntounto God, and where the faythfull aſſemble together about gods affaires,Of the Cherubins that ſtoode by the mercy ſeate. can not be but a thing moſt perillous. They alleadge agaynſt vsus, that God had by the ſides of the arke of the couenaut two Cherubines. But they ſhould therunto hauehave added, that thoſe were not open vntounto the ſightes of the people. For they were put into the entrance, which was called Sācta ſāctorum, into whiche the high prieſt only entred, and that only once in a whole yeare. Further, they had the word of God, which commaunded ſuch things to be made: whiche ſelfe ſame word is agaynſt other Images. Neyther is it lawfull for vsus to vſe thoſe things, which were lawful in the ceremonies of Moſes. Otherwiſe let vsus appoint in thys realm, or in this prouince, but one Temple only, as it was among the Hebrues: and let vsus take agayne all thoſe thinges, which at that tyme pertayned vntounto offeringes, and to the furniture of ſacrifices.
What the vſage of the olde church was as touchyng images, Epiphanius deAn example of Epiphanius. clareth, who dyd rent in ſonder the image of a man, which honge in the place of prayer: And wrote an epiſtle vntounto the biſhop of Ieruſalem, in whoſe dioces he dyd this thyng, that from that tyme forward he ſhould not permit any ſuch thyngs to be done in hys church; foraſmuch, as they were not agreable with Chriſtiā religion and diſcipline. And this epiſtle of Epiphanius, as a thyng very worthy to be knowne, Ierome turned into Latine. By the tranſlation wherof, it appeareth, that he was of Epiphanius opinion. Yea and in the councel of Eliberinum it was decreed in the 36. article, that no pictures ſhoulde be painted on the walles ofA counſell at Conſtanſtinople vnderunder Leo Iſauricus. Churches. And vnderunder Leo Iſauricus, which was an Emperour of Rome, there was a Counſell had at Constantinople, wherein images were condemned, & broken to pieces, and conſumed with fire: although Irene which afterward raigned wyth her ſonne Constantine, thorough the ſuggeſtion of Tharaſius Patriarche ofIrene reſtored images in the councell of Nice Constantinople, called the ſecond Councell of Nice, whiche is commonly named the 7. Councell, in whiche images were reſtored, and alſo the worſhippyng of them. But by what friuolous & fond reaſons they did thys, I am aſhamed now to declare. It is true that Charles the great about ye ſame time called a CounſellThe councell of Charles the great agaynſt the ſecond counſell of Nice in Germany, vntounto which aſſembled alſo two legates of the biſhop of Rome: where the decrees of Nice touchyng images were abrogated. And yet notwithſtāding, I know not by what meanes, that toke place which was decreed by Irene and Constantine in the ſeuenth Synode.
I know that Iohannes Damaſcenus, in the tyme of Leo Iſauricus, fought harde for Images, and had much trouble about them. And he telleth a miracle, wherbyDamaſcenus fought for images. to confirme images. But he bringeth no reaſons out of the ſcriptures. And as for myracles, they ought not to moue vsus, to reſiſt the worde of God. The braſen ſerpent was ouerthrown of kyng Ezechias, which yet was erected by ye commaūdement of God, and approued by wonderful great miracles. For as many as loked vponupon it were healed. Our temples are not therefore built, that we ſhuld in them behold pictures. But in them is miniſtred the worde of God, the ſacramentes are geuen, and deuyne prayſes are celebrated. All which thinges far excellChurches ought to be ſhut when▪ there is no congregation. all maner of images. And he which is not perſwaded by this kynde of doctrine, ſhall nothyng at all profite by pictures. A man wil ſay peraduenture, that in Churches theſe thinges are not alwayes had which we now ſpeake of: for ſometymes there is no teaching, neyther are the ſacramentes miniſtred, neyther are the ſacramentes miniſtred, neither is there had any holy aſſembly. I graunt this to be true: but yet the temples ought to be ſhut, when theſe chriſtian exerciſes are not in doyng. Otherwyſe, they are open for men to walke vp and downe and to be occupied about trifles. And of how ſmall force their excuſes be,Againſt thē which ſay that images are the bookes of idiotes or of the vnlerned. which they bryng for images, hereby appeareth, in that they alwayes ſay: that theſe images are the bokes of idiotes and of the laitie. But how chaunceth it then, that the images of higheſt eſtimation, vntounto which were inſtituted pilgrimages, and which were had in greateſt reuerence and honour, were kept cloſe? ſo that none could ſée them, but for money? Why ſhould the boke be kept ſhut, by which they would hauehave men to be taught? Farther, a man may ſée certayne images euen of one and the ſelfe ſame kynde and perſon, neglected and contemned: and other of them, contrariwyſe laden aboue meaſure with honours. They hauehave peraduenture, the image of the Virgin at home, or in the ſtreate, or els in the market place, which yet they forſake, and go on pilgrimage into Boleyne, or into Italy, an other image of the ſelfe ſame. Vndoubtedlye, if they deſire by them to be taught, the image at home could hauehave taught them euen as well asWhen the vſe of images began firſt in temples. the image in a ſtraunge place. We ſee moreouer, that then the vſe of images chiefly flouriſhed, when paſtors of Churches ceaſed from feedyng their flocke with holye ſermons: as thoughe they ment to deliuer the people committed to theyr charge, to be inſtructed by domme images. Wherefore, my opinion is, that images oughte vtterly to be remoued out of holy temples. But in otherOut of the temple and where no holy aſſembly is, images are lawfull. places there may be ſome vſe of them. At the leaſt, they may bryng an honeſt pleaſure, which may hauehave ſome vtilitie ioyned with it, yf they repreſent thoſe thinges whiche are monumentes and examples of pietie. But they are in no caſe to be ſuffered, no not in other places alſo, if they ſhoulde become occaſions of Idolatrye. For then muſt we alwayes imitate Ezechias. Neither ought we at any tyme to attribute more vntounto them, then vntounto the holye ſcriptures. ForWe muſt neuer knel… before images. The vſe of images came from the Ethonikes. who falleth downe vppon hys knees, and worſhyppeth the booke eyther of the new Teſtament or of the olde? None vndoubtedly, which is godly wiſe. And yet in them both, Chriſt and alſo the workes of God are more truely and expreſſedly ſet forth vntounto vsus to contemplate, then they are in all the images of the world. Neither is this to be paſſed ouer, that the maner of hauing of images came vntounto vsus rather from the Ethnikes, then from the practiſe of holy men. And alſo if we hauehave images priuately, two other thinges alſo ought diligently to be taken hede of. Firſt, that they be not lying images, ſo that vnderunder the title and nameLying images are condemned. of ſayntes, they repreſent not thoſe which neuer were extant. Suche as are the ſignes of George, of Christopher, of Barbara, & of ſuch lyke, which are by images & pictures obtruded as ſayntes, when as there is nothyng found, of certainty touchyng them. Howbeit, I deny not, but that ſome things may ſomtimes be painted, which may by an allegoricall ſignification profitably enſtructe the beholders. Farther, we muſt beware that the pictures or tables be not filthy or wanton,Wanton images are not allowed wherwyth to delyght our ſelues, leſt by the ſyght of them, ſhould be prouoked filthy luſtes. Now reſteth that we ſpeake ſomewhat of the breakyng of Images. In which thyng I will content my ſelfe wyth the teſtimony of Augustine: Whether it be lawfull to breake images.who in his ſermons, and eſpecially in his ſixt ſermon, hath theſe wordes: So God performe, and geue all thynges into thy power: as he hath geuen that which is broken. This we ſay to you good brethren, that ye do not theſe thynges, when they are not in your power to do them. It is the maner of wycked men, and of tauerne haunters, there to rage where they hauehave no power, and without cauſe to thrust themſelues hedlong into danger of death. Ye hauehave heard the thinges which we red vntounto you all, when ye of late lyued Deut. 7.in cotages and loſely. When the land was geuen into your power. First, Moſes ſayth: that the land ſhall be geuen into their power: and ſo he tolde them, what they ſhould then doo: Namely, ye ſhal destroy theyr altars, groues, images, &c. When ye hauehave receaued power, then do ye theſe thynges. Where power is not geuen vsus, there we do not theſe thynges, but where it is geuen, we omitte them not. Many Paganes or infidels hauehave theſe abhominations in their fieldes, do we come and breake them? No doubtles, for first we labour to breake the idoles in their hartes, when they alſo are become Christians, or do inuite vsus to ſo good a worke, or do preuent vsus. Now then we must praye for them, and not be angry with them. And thus much as touching images.
Wherfore God deliuered them vp vntounto ſhamefull affections. For euen the women did chaunge the naturall vſe into that whiche is againſt nature. And likewiſe alſo the men lefte the naturall vſe of the woman, and brent in their luſtes one with an other: men with men wrought filthines, and receiued vntounto themſelues the reward of their errour, as was meete.
Wherfore God deliuered them vp vntounto ſhamefull affections.] For that he had repeted the crime of idolatry, he alſo more largely beginneth againe to declare the puniſhmentes therof. And ſayth: that the men lefte the naturall vſe of women, and were inflamed againſt nature: which ſelfe thing he mencioneth of y• women, whom reaſon, iudgement, and ſhamefaſtnes, ought to hauehave conteined in honeſt life, as they ought alſo to hauehave cauſed the men to hauehave done: which thingHe diſputeth of nature with the Ethenikes. came not to paſſe: becauſe as God threatned in Deut. y• 38. chap. The vngodly are ſtriken with madnes and fury. And the Apo. vſeth this word Nature, becauſe he diſputed againſt the Ethnikes, which had no ſkill or knowledge in the ſcriptures, but onelyonly in nature. And againſt them he taketh tohſe things, which by the light of nature are by themſelues manifeſt. And he ſheweth, that they were altogether ſo fooliſh, that caſting away the inſtitution of nature, they followed thoſe thynges which were repugnaunt againſt it: when as otherwiſe thinges that are done accordyng to nature, are honeſt, profitable, and pleaſant. But it iuſtly came to paſſe, that theſe men were in this maner blynded. For euen as they were not content with the doctrine of God, when as they thought it not ſufficient, that he ſhoulde be repreſented by the fabrication of the world, but would nedes bring in idoles & images, ſo alſo as touching thinges that were to be done, they were not content with the inſtitution of God, which was accordyng to nature, but more allowed their owne inuentions, although they were moſt filthy. And herein they did the ſelfe ſame thing which our firſt parentes did when they fell. For their deſire wasThe ſinne of the fyrſt Parentes. to hauehave the knowledge of good and euill: that is, at their pleaſure, and as they luſted to determine of good and euill, iuſt and vniuſt: whiche thing is proper vntounto God onelyonly: vntounto whoſe determinations creatures ought to ſtand. So theſe men attempted in the coniunctions of bodies to doe according to their owne pleaſure and filthy luſt, and not accordyng to the decrées of God and of nature. And theſe affections are after the Hebrew phraſe called the affections of diſhonour, whiche in the Latine tongue is ſpoken by the adiectiue. For euen as that which the Hebrewes ſay, The ſonne of perdition, in Latine is turned filius perditus, that is, The lost ſonne: So that which in this place is written, Affections of diſhonour, in Latin is, Affectus ignominioſi, that is, Shamefull affections. Paule hath this worde foreign. which ſignifieth not vulgare motions, or the lighter ſort of affections, but perturbations, and violent diſeaſes, by which we are by a mightye impulſion ſtirred vp and prouoked. Neyther are theſe ſhamefull affections any thing els, then that which he before ſayd: namely, luſtes of the hart. By theſe thinges which are now written, is eaſely confuted that which Iulianus the Pelagian, obiected vntounto Augustine. For he ſaid, that luſtes are extant in vsus: and, God to deliuer vsus vp vntounto thē, is nothing els, then to leaue vsus vntounto them. But Iulianus cannot proue, that theſe ſhamefull affections were in the nature of man before his fall. And it ſemeth that the Pelagians abuſed this place, as Augustine, writeth in his 2. boke de nuptiis & concupiſcentia ad Valerium, in the 19. & 20. cha. For they laboured to proue y• concupiſcence or luſt is a thing laudable, by an argumēt taken of cōtraries. ForA falſe Argument of the Pelagians. ſithē (ſaid they) Paule condēneth ye coniunction which is againſt nature, it cōſequētly foloweth, that y• luſt which is according to nature, is both vpright, and alſo worthy of praiſe. Wherfore (ſaid thei) although ſome do in it excede ye meane, yet ought it not to be reproued: vnles we wyll alſo accuſe both bread and wyne, becauſe ther are ſome which abuſe them. Neither is that of any force which thou ſaieſt. The goodnes of generation excuſeth not y• crime of adultery: neither doth original ſin which is drawē frō y• natiuity, cōdemne y• goodnes of wedlocke. Becauſe, this is to ſpeake darkly, and thou ſeemeſt to labor not to be vnderſtād. The naturall copulation of men with women, oughte at the length to be expreſſed by ſome certayne note, that we may know whether it be good or euill. That it is good, hereby appeareth, becauſe Paule condemneth the contrary. But if it be good, & the birth is good, which ſpringeth thereof, by what chinkes or holes thē doth originall ſinne creepe in? Theſe thinges they obiected vntounto Auguſtine. ButAuguſtine aunſwereth the Pelagians. in this ſort did he aunſwere them. We muſt make a diſtinction (ſayth he) betweene thoſe thinges which God inſtituted, and betweene thoſe thinges, which were by Adam brought in after ſinne. We ſay that the naturall copulation of man with the woman was inſtituted of God, and therefore it is good, neyther of it cōmeth any euill. But luſt, which The naturall copulation of man with woman as it was inſtituted of God is good. Concupiſcēce which was adioyned vntounto it after the fa… of Adam is euill.is thereto adioyned, as we now hauehave it, is rebellious agaynſt reaſon, vnbrideled, & ſtubburne, alſo the diſobedience of the partes of the body, which is not kept downe by our will, procedeth from vice and ſinne. And ſuch a luſt, ought to be counted ſhamefull and euill. Which thing the ſenſe of nature teſtefieth: for that we ſee that when man and wife will hauehave fellowſhip together they do hide themſelues: which declareth that in it there is ſome thing which hath ſhame annexed vntounto it. Further Paule writeth: I know that there dwelleth no good in me, that is, in my fleſhe whome we ought rather to beleue then you, which ſet forth luſt as a good thing. And he addeth: If our nature be to be made ſaue, then ought it to be good: otherwiſe it ought not to be made ſaue. And if it bad no euill in it, then ought it not to be made ſaue, becauſe of it ſelfe it ſhoulde be ſaue. But as touching Paule, whereas he condemneth the vnchaſt, for that they left the naturall vſe of the woman, he ſpeaketh not a word there, of matrimony: but only ſheweth, that theſe idolaters, were horriblye puniſhed, in that they forſooke the naturall vſe: whiche naturall vſe yet may be obſerued among whoremongers and harlotes, wherefore thoſe thinges whiche ye alleadge of concupiſcence are farre from Paules meaning. But how originall ſinne is traduced by procreation, I will not in this place expreſſe.
And they receaued vntounto themſelues the reward of their errour as was mete.] By the name of error he here in this place vnderſtandeth manifeſt ſinne, and that which is committed of men, wittingly. And theſe filthy thinges whiche he hath ſpoken of (he ſayth) were an hire and reward. In the Greke it is written foreign, which may be turned, a compenſation. And thys kinde of ſpeach ſemeth not to be much vnlike that, which is ſpoken in the Goſpell, touching hipocrites, that they hauehave receaued their reward. And foraſmuch as ſinnes properly deſerue not a bire or a rewarde, but a puniſhemēt: by this place is moſt manifeſtly perceaued, that that is true which Auguſtine oftētimes affirmeth, namely, that God auengeth ſinnes by ſinnes. And y• greuouſnes of the wickednes cōmittedHere is proued that God puniſheth ſinnes by ſinnes. agaynſt nature appeareth, by that that it is anſwerable and is compared to the moſt greuous ſinne of idolatry. Augustine in his firſt booke and 24. chap: againſt ye aduerſary of the law & of the prophetes, ſayeth, that that place which is written in the 38. of Deut: is vniuſtly reproued of the Maniches: where it is written that God wil inflict this puniſhement vponupon the wicked, that ſometimes they ſhall kill theyr owne children and eate them: whiche thing without doubt is ſinne, neyther (as they ſay) ought it to be thought to proceede from the righteouſnes of God. And hereby the Maniches endeuored thēſelues to cōclude, that the God of the olde Teſtament is euill, becauſe he inflicteth euill thinges, that is, ſinnes. But Auguſtine aunſwereth: The ſame thing might alſo be ſayd of the God of the new Teſtament. foraſmuch as Paule writeth in this place, that he deliuered vp men into theſe ſhamefull affections. But it is farre otherwiſe. Becauſe the true God inflicteth this kinde of puniſhement vponupon the wicked, which puniſhementes are not tormentes of ſuch as ſinne, but encreaſings of ſinnes. And after this maner doth Paul reaſon. They whiche are without Chriſt and his Goſpell, hauehave experience that ſuch wrath of God, lighteth vponupon thē: Therefore at Chriſtes handes muſt be ſought both remedy and alſo righteouſnes. Wherefore it appeareth, how wickedly ſome do in ſuch maner defend free will, that they are not aſhamed to ſay, that by the ſtrengthes thereof, and by that which is in vsus, we may auoyde all ſinnes. Which thing if it were true, then ſhould Paule weakly conclude, that we ought to come vntounto Chriſt, and vntounto the Goſpell. For a man myghte ſaye, I can auoyd theſe ſynnes euen without Chriſt, by my ſelfe, and by myne owne free wil. And this is worthy of noting, that the Apoſtle in this chapiter vſeth thysPaule vſeth this word to deliuer men three times kinde of ſpeach, God deliuered vp men, three tymes. For which thinge if there be any man ye will accuſe the iuſtice of God, as though he committeth iniquity, the ſame man ſeketh now to be God ouer God. So far is it of, that he counteth him for God. Hetherto Paule hath entreated of the moſt filthy crime which is committed againſt nature, and that agaynſte nature being vitiate and corrupted. As though he ſhould hauehave ſayd: Ye would not retayne: no not that litle vprightnes, and honeſty, and inſtitution of God, whiche remayned in nature. Now he goeth to the rehearſall of other vices, which he doth not ſo largely entreate of, but onelyonly rehearſeth theyr kyndes in number. And before he commeth to the rehearſall of them, he ſayth:
And as they regarded not to know God: euen ſo God deliuered them into a reprobrate mynde, that they ſhould do thoſe things that are not conuenient:
And as they regarded not to acknowledge God, euen ſo God deliured them vntounto a reprobate mynde.] He now diligently openeth, how the puniſhmente was correſpondente vntounto ye ſin. That which we hauehave here turned, regarded not, is in the Latten probare, & in the Greke foreign. Where this word, probare, ſignifieth not, to tempt, or by argumentes to confyrme: but rather firmely, perfectly, and conſtantly to appoynt. And this is the meaning of his reprehenſion: They knew God by his creatures but they would not acknowledge him: that is, they would not hauehave the knowledge of him perpetually before theyr eyes, wherebye mought hauehave followed ſome chaunge of life, and luſtes moughte after a ſorte, hauehave bene brideled. And this thing do the cōmentaries which be aſcribed vntounto Hierome meane: wher we reade, that theſe men woulde not hauehave God before theyr eyes, For where that is, there men fall not ſo eaſly in ſinne. Vndoubtedlye there are many, which being endued with an excellente wyt, do know a greate many of thinges righte well, and can handeſomely deliberate vponupon them: but when they know and hauehave determined vponupon them, they lay them a ſide, ſo that when they to come to actes and doinges, they ſeeme in vaine both to hauehave knowen them, and to hauehave deliberated vponupon them. Wherefore righte well ſeemethThey knew God but they acknowledged him not Eraſmus in this place to hauehave noted the difference betwene, cognoſcere & agnoſcere, that is, to knowe, and to acknowledge: and he graunteth, that theſe menne knewe God: but hee denieth that they acknowledged him, becauſe when they knewe hym, they gaue not vntounto hym, that whyche they oughte to hauehave done. And in ſum, that whiche is here ſayde, is all one with that whiche is before written: When they knew God, they glorifyed him not as God, neyther were thankefull, and all one with this, which he reproued, namely, that they withhelde the truth in a lye. Although Ambroſe ſemeth to expound this, as though theſe mē, althoughe they knew God by his creatures, yet ſeemed not to allowe, that God hath intelligence of thoſe thinges which we do. For they thought him not to be curious ouer our actions. And therfore they did put themſelues in good hope to eſcape vnpuniſhed. This expoſition is not amiſſe: but may right wel be applied vntounto the woords of Paule. But that which Chriſoſtome writeth in this place, is worthy to be noted. The minde of man (ſaith he) is compared with the driuer of a carte. Wherfore in the courſe there is no error, vnles the mind be troubled. And therehence come all manner of euils. Neyther is theyr fleſh to be counted the chiefeſt fountayne of them. They are therfore deliuered into a reprobate minde, becauſe they did not after a iuſt manner embrace the knowledge of God, whiche they had attayned vntounto.
That they ſhould do thoſe things that are not conuenient.] That is, thoſe thinges which vtterly ſhake of al honeſty and comelines.
Being full of all vnrighteouſnes, fornication, wickednes, couetouſnes, maliciouſnes, ful of enuy, of murther, of debate, and of diſceate, euill condicioned, whiſperers, backbiters, haters of God, doers of wrong, proude boaſters, inuenters of euill, diſobediente to parentes, without vnderſtandinge, couenaunte breakers, without naturall affection, ſuch as can neuer be appeaſed, vnmercifull.Sinnes are the tormenters of God
Being full of all vnrighteouſnes.] Here is ſetfoorth a cataloge of ſinnes, as it were of y• tormenters & auengers of God. And this hath a wonderful Emphaſis, that theſe mē are ſaid to be filled with al vnrighteouſnes: Neither ſaith he abſolutely, with vnrighteouſnes, but addeth thys word, all, by foreign, y• is a ſtrēgth or an increaſe. Becauſe it is poſſible, y• godly men alſo may ſomtimes ſomwhat ſlip, & feele in thēſelues the grounds of theſe vices. But theſe mē are ſayd both to be ful, & alſo to be ſtuffed wt the whole nature of theſe euils. Firſt is put vnrighteouſnes, namely, wherby we do iniury vntounto our neighbour. Thē is added fornication. He ſpeaketh not of adultry: becauſe (as ſayth Ambroſe) of the condēnatiō of the leſſer ſinne, is the grieuouſer ſinne condemned. For if fornicatiō be ſinne, then much more is adultery ſinne. And if he had ouerhipped fornication, and had made mencion onelye of adultery, then peraduenture they woulde hauehave thought fornication to hauehave bene no ſinne at all. Whiche thinge (ſayth he) the Romane lawes did, for they leuing fornication vnpuniſhed, puniſhed adultery. foreign, whiche is engliſhed, wickednes, ſignifieth that endeuor, whereby we labor to do hurt vntounto an other. foreign, that is, couetouſnes, is deriued of theſe wordes foreign, which ſignifieth, hauing to much: and thoſe men are called foreign, which ſeeke by all meanes poſſible in all manner of commodities to hauehave more then other men: and with the hurte and loſſe of theyr neighbour vſurpe more then is meete, whether it be as touching riches, or as touching pleaſures or honors. foreign, which is engliſhed maliciouſnes, if it be generally taken, ſignifieth vice, and is contrary foreign that is, to vertue. Sometimes it ſignifieth ſluggiſhnes: from whence commeth this prouerbe foreign, that is, to ſpeake negligently. And ſo foreign ſignifieth that vice whereby we are ſtrayghte way wery of well doing. It ſignifieth alſo trouble and affliction, wherunto we bring our neighbors. foreign, that is full of enuy, murther, and debate. Again he ſheweth that they wer not in a meane ſort infected with euils, but wer ouerwhelmed with thē. Very wel ioyneth he enuy & murther together. For firſt the murther of Cayne ſprange of a certayne enuy. Agayne contencions or debate follow ſtraight way after the committing of murthers. foreign, that is, deceate: by it are ſignified guiles: for whome they cannot kill and oppreſſe by violence, thoſe they encounter with guiles and diſceate. foreign, that is, euill conditioned. Here are reproued thoſe that are bytter, ſharpe, and hard to be pleaſed. And ſuch ar they which can almoſt be contented with no mans condicions. foreign, that is, whiſperers. Theſe are they whiche priuely cary tales to and froo of whatſoeuer they ether heare or ſee, and chiefely they ſeeke by all meanes poſſible to breake and diſſolue frendſhippes betweene party and party. foreign, that is, backbyters: who herein differ from whiſperers, for that backebyters detract openly: but whiſperers do it ſecretly. foreign, that is, ſuche as bate God, as of whom they delight neuer either to heare, to thinke, or to ſpeake, And Iulius Pollux in his dictionary, ſayth, that it is an Epitheton of the vngodly, and that alſo it is a tragicall word. For it ſignifieth thoſe whiche ſaye vntounto God, depart from vsus, we will not hauehave the knowlege of thy wayes. foreign, Theſe are cōtumelious perſons, which ouerburdē theyr neighbours with reproches infamies and filthy iniuries. foreign, that is, proude, theſe men in al places that they come ſhew themſelues diſdainful, proud, and high mynded. foreign, that is boasters, he meaneth ſuch Thraſos and glorious fellowes, which attribute vntounto themſelues thoſe thinges, that were neuer ether ſeene, or written, or pictured. foreign, that is, inuenters of euill, Theſe men are ſo wicked, that a man can ſet before them no good, ſound, or fyrme thing, but they will gather ſome euell thereof. Or els it ſignifyeth thoſe, which not being content with the formes and kindes of vices, which are alredy in vſe, do inuent new kindes of wickednes. foreign, that is, diſobediente vntounto their parentes. By parentes he vnderſtandeth, not only father and mother, but alſo magiſtrates, ſcholemaſters, and paſtors, foreign, that is, without vnderstanding. They are ſuch, which do thinges without iudgement or reaſon, & order all thinges fooliſhly & furiouſly, foreign, that is, couenaunt breakers. Theſe men will abide by no conditions, couenauntes, nor leagues. They are vnfaythfull, and breakers of all couenauntes. foreign, that is, without naturall affection: which are moued with no affection, toward thoſe which are ioyned vntounto them by any kind of kinred, They neyther care for parentes, nor children, nor bretherne, nor countrey, nor friendes, and at the length for no man. foreign, this ſignifieth thoſe, whiche will neuer be reconciled or pacefied, when they are once moued, or hauehave taken any quarell in hand. foreign, that is, vnmercifull. So laſt of all he maketh mencion of thoſe which are ſo cruell, that they are touched with no kinde of mercy. But theſe fower vices laſt ſpoken of, Chriſoſtome doth after this maner order, that by foreign, which we hauehave turned couenaunt breakers, he vnderſtandeth thoſe which can agree with no man, no not with thoſe, whoſe nature is like vntounto theyr owne. An horſe, acquainteth himſelfe with an horſe, and an Oxe, with an Oxe: but theſe will agree with no man. By foreign, whiche we hauehave turned, without naturall affection, he vnderſtandeth thoſe, which are not touched with their next & moſt friendes. By foreign, whiche is engliſhed, to be thoſe that can neuer be appeaſed, he vnderſtandeth thoſe that breake all maner of leagues and felloſhippes. By foreign, whiche is in the Engliſhe, vnmercifull, he vnderſtandeth, thoſe which ſhew mercy or compaſſion to no man. Theſe vices are therefore ſo diligently rehearſed, that by them, as by certayneNotes or markes of vngodlines. notes, impiety mought the better be knowen. And they are for this cauſe alſo ſet forth vntounto vsus, partly that we ſhould behold y• miſerable eſtate of thoſe which lyue without Chriſt and hys Goſpell: and partly, that we ſhoulde hauehave before our eyes the enemyes, agaynſt which we muſt fyght.
Who when they knew y• righteouſnes of God, that they which commit ſuch thinges are worthy of death, yet not only do the ſame, but alſo hauehave pleaſure in them that do them.
By amplification he ſtill depreſſeth them, when he ſayth, that both they themſelues are wicked, and alſo they excedingly delight in thoſe that are wicked: when yet notwithſtanding they knew the righteouſnes of God. For both knowing & willingly, they commit ſinne. How the lawes of God were knowen vntounto men, he teacheth not: for that it is well knowen vntounto all mē, that the ſameThe law of nature is the law of God. It is knowen by the light of nature that▪ ſinnes ought to be puniſhed with death. Draco puniſhed all ſinnes with death. commeth by the light of nature. And this righteouſnes which men by nature attayne vntounto, he calleth the righteouſnes of God: ſo that we muſt remember, that the law of nature, is alſo the law of God. They were not ignorant, that they which do theſe and ſuch like thinges, are worthy of death, becauſe the light of nature, ſheweth (whiche thing alſo Paule teacheth) that the reward of ſinne is death. Draco the lawgeuer puniſhed all maner of ſinnes with death. And when he was admoniſhed, that all ſinnes were not alyke, he aunſwered, that he knew that to be true: but he had no puniſhement more greuous nor crueller then death: and therefore he could adde no greuouſer puniſhementes vntounto the haynouſer ſort of offences. And yet was it not therefore to be ſuffred, that lighter offences which deſerued death, ſhould not be puniſhed with it. To conſent vntounto them that do euill, is to fauor, and embrace thē, & not to reproue thē: yea rather to prayſe thē. And whē a mā hath cōmitted vntounto him y• office either of teaching or of preaching or els of admoniſhing, to winke at theſe things: or (as the maner is in the court of Rome) to diſpēce with thē, to take money, to bargayne, and (as they terme it) to cōpoūd for thoſe things, which they count for manifeſt hainous crimes. The Apoſtle (as Chriſostome noteth) endeuoureth himſelf vtterly to ſtop the mouth of this kind of men. For if they had layd ignoraunce for an excuſe, therto he anſwereth, when they knew the righteouſnes of God: but if they had excuſed thēſelues by weakenes: yet neuertheles, were they gilty, becauſe they cō ſented and reioyced at others, which committed the ſelfe ſame thinges. But forWhether al the Ethenikes were guilty of ſo many and ſo great crimes. as much as Paule inueigheth here againſt them, which when they knew God, glorified him not as God, neither were thankeful, but addicted themſelues vntounto idolatry: whether ſhall we condemne all theſe Ethnikes, as guilty of ſo many and ſo great crymes, as we hauehave now heard recited, or no? Vndoubtedly, there were in the publike wealth of Rome many excellent and good men: as the Valerians, the Catos, and the Scipios: and alſo there were ſuche among the Grecians, as Aristides, Phocio, and Socrates, whome we reade not to hauehave bene defiled wyth ſo many ſhamefull and filthy luſtes. There are ſome whiche to this queſtion thus aunſwer, that although theſe men were not polluted with all theſe ſinnes, yet there was not one of them, but that at the leſt he was ſpotted with a great many of them. Vndoubtedly they were proude, and ouermuch deſirous of glory & fame. Farther, without all doubt their iudgement was very ill touchyng God. But this it ſhould ſeme is an eaſier expoſition to ſay, that theſe excellent men as touching the hart and mynde, were vnpure and contaminated: as ſuch which had not Chriſt both for a mediator, and for a propitiator, through whome theyr natural luſtes, mought not hauehave bene imputed vntounto them for ſinne. Nether had they the holy ghoſt or grace of Chriſt, whereby they ſhould hauehave bene reſtrayned from committyng of ſinne, and alſo hauehave wrought ſuche workes, whiche mought hauehave aduaunced the glory of God. Wherfore, this their vncleannes of hart, and naturall enmitie agaynſt God, as touching it ſelfe, coulde hauehave burſt forthe into all theſe wycked actes, if God had not prouided (leſt publike wealths ſhould hauehave bene turned vpſide downe, and leaſt all politicall diſcipline ſhoulde hauehave periſhed) that euermore ſome excellent men ſhould floriſh, by whoſe lawes and pure lyfe after a ſort, other men ſhould be conteyned in doyng of ciuile dueties. And although the actions and doynges euen of theſe men were ſinnes, as touchyng God, yet in outwarde appearance they were not ſo polluted, but that they might be vntounto others an example, and alſo a certain rule of ciuile honeſty. But there were ſo few of theſe men, that amongſt a great number of Philoſophers a man could ſcarſely fynde one or two of them: and in an infinite multitude of ciuile men, a man could (as we ſee) ſcantly be able to finde a few examples of morall vertues. And Paule ſpeaketh of men, as they are for the moſt part Wherfore, that which he here ſayth: abideth firme, neither doth thys obiection any thyng weaken it.