Commentaries on the Epistle of Paul the apostle to the Romans

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This clause, τῶν σὴν ληδειαν ἐν δικία κασεχοντων, is disserenti rendered,

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intended to indicat a manifestation, by hicli ho might

his creatures eve Where, me ought in these to achnoW

the idst of them, or besore their pyes,' that is in the visibio orid though many refer it Min Caluin to the mora sense, and that the expression is the samo illi ritten in theiraearis,' in h. i. 15. Ed. There is a passage quote by Wolfus Dom Aristoti in his book De Mundo, hicli remarkabi coincides illi a part f this verse παιση

by an mortat nature, is tot see by the orks themselves. V Ed. Divinitas, δείοσης here Only, and DO 'οσης as in Ol. i. . Eisnerandither malae a disserene botween these two ords, an say that theforme means the divinit o majest o God, and the lalter his nature orbeing. There demito e the de of goodnes conveyed in the Ord, λίοσης for in the following verse there a re two things lai to the charge of the Gentiles hichaea a reseretice to the tu things sat here the didno gloris him a God, and the wer no thanklal Ho made himselfhnown by power a God, and by the beneficent exercise of that poWer, he had la id a claim to the gratitudo of his creatures. See Acts xiv. 15 and xvii. 25, 27. Venema, in his notet this passage, hoWs that goodness a regarded by many of the oathens a the primar attribute o Deity. Among

Bein Was distinguishod. An it appear evident rom tho contextollat theraposito ineludod his idea especiali in the ord δείοτης. -Ed.

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The conjunctive, , is for ori, says Piscator but it is a Hebraism, forvis ometimes usod in Hebre Without the negative, hic belong t a

of the HebreWs, is to e taken here for the hole oui, speciali the

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There is an obvious reason, hicli contravenes the interpre

thei consent, approvexo it a received rom thers.'

Cainin is peculiar in his expositio of this verse ost critic agree

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in thinkin that thos referred to here ere thos reputod learned among ad nations a Bega says, AEuch a the Druid of the auis, the ooth- sayers of the Tuscans, se philosopher of the Greelis, the priesis of the Egyptians the magi of the Perstans the gynmosophisis of the Indians, and the Rabbins of the Jess. V e consider that theraposite refers Speciali to suci a these though h speak of ali me a appearin to them-Selves very is in thei insane devices a to the orshipis God Thewiser the thought themselves the more Dolisti the beeame. See Jer. viii. 8, 9 1 Cor. i. 19-22. aliis is the reatest unliappines of man, o ont notri Dei his malady, ut to extrae matteris pride fro What oughi tote his hame. What the desime tot thei Wisdom a trul their Dily. V Hal ne. It is a just remar of mrege, ahat the higher the advancement of the nations in resnement an philosophy, the greater a a genera rute, thedegradatio an soli of their 3stem o religion. V As a proo he mentions the ancient gyptians, Greelis, and Romans, a compare With theaborigines of America. d.

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CΗΑΡ. I. 21. EPISTLE TO THE ROMANS.

Whieli thoi stupidit app0arsed stili more evident. o may se an account of thes abominations in Lactantius in Eusebius, and in Augustine in his book on the ity of God.

26. Fordhis cause Od gave thsem runto vile affections for even their Women id change the naturaliseinto that Whichris against nature: 27. An like se also the men, leaving the naturalesse of the Woman, burno in their iustisne toWard --othera men illi men orking that ita is ungoemly, and receiving in themselves that recompetice of their

32. Who, knowing the udgmentos God that the whicli commit suci, things are orthyis deast, not oesydo tho fame, but have leasure in thom that do them. 24. Propterea tradidit illos Deus

in cupiditates cordium suorum in immunditiem, ut ignominia afficerent corpora sua in seipsis: 25. Qui transmutarunt veritatem ejus in mendacium et coluerunt ac venerati sunt creaturam supra Creatorem, qui est benedictus in secula:

Amen.

26. Propterea, inquam, tradidit illos Deus in passiones ignominiosas: ae enim seminae ipsorum transmutarunt naturalem usum in eum qui est praeter naturam: 27. Similiter et viri quoque, amisso naturali usu seminae, Xa serunt mutua libidine, alii in alios; masculi in masculis foeditatem perpetrantes et quam decebat erroris sui mercedem in seipsis recupienteS. 28. Et quemadmodum non robaverunt Deum habere in notitia, tradidit illos Deus in reprobam me tem ad facienda quae non decerent;

29. Ut essent pleni omni injustitia, nequitia, libidine, maritia, malitia reserti invidia, homicidio,

contentione, dolo, perverSitate Su

30. Obtrectatores, Osores Dei, malefici, contumeliosi, fastuosi, resertores malorum, parentibus immorigeri, 3I. Intelligentiae expertes, insociabiles, assectu humanitatis carentes, foedifragi, sine misericordiae sensu;

32. Qui, quum Dei judicium cog-DOVerint, quod qui talia agunt, digni

Sunt morte, O tantum ea faciunt, sed assentiuntur facientibus.

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out renSon, ori ustly but verae ps illi in tho limits of What is right ho intimatos that it hunc appears that perdition notales certain than ust, impende ove ali. As to tho manne in hicli God gives umor deli vers ment Wickedness, it is by n means necessar in his placo todiscus a questionis intricato, longam-todi0us. It is in

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WOrd, sive up ace0rdin to the constant usage of Scripturo

minister of God' Wrath, an ascit ore the executioner, Sohoris armed against iis, 110t through the connivance, ut bytho command of his udge God howevor, is notis this account eruet, nor are e innocent, inasmuch a Paul lainlysh0Ws that, are nos delivere u into his p0Wer, exceptWhen e deserVe uel a punishment Only e must ahethis exception that the cause of si is no from God tho

O this subject Augustine, a quote by Oole, se a Stronge langvage inan Whieli, findiere: I adidit non solum per patientiam et permissionem, sed per potentiam et quasi actionem non faciendo voluntαtes malas, sed eis jam malis utendo ut voluerit; quia et intra ipsos et extra ipsos operando, a quibus illi occasionem capiunt graOtiis peccandi largiendo illis admonitiones, flagella, benescia θα, quibus quoque eos scivit Deus adsuαm perniciem abusuros- Me desivere them p not ni by susserane and permission, buti poWer, an ascit ere Dan efficient opera

The proposition D e re destres o lusis, is sed after the Hebre man-ner, in the sense opto Histo foret betin means in and to, an also is orthrough and suc is the importis ἐν as frequently used by the Apostis. It is o sed in the precedin verse, is ομοιωματι ni the likeness, c. The tho verse caedae, as Calvi in sense renderiit,-God ais o this account desivered them p to the lusis of their Wnheartito Or uneleanness, that the might distonour their Odies