Original Douay–Rheims AnnotationsRomans 3
English College of Douai–Rheims
Read Romans 3 in the BibleRomans 3:10
Not any just.
[1] These general speeches, that both Jew and Gentile be in sin, and none at all just, are not so to be taken, that none in neither sort were ever good: the Scriptures expressly saying that Job [2], [3] Zacharie, Elisabeth, and such like, were just before God, & it were blasphemy to say that these words alleged out of the 13. Psalm, were meant in Christ's mother, in S. John the Baptist, in the Apostles &c. For, this only is the sense: that neither by the law of nature, nor law of Moyses, could any man be just or avoid such sins as here be reckoned, but by faith and the grace of God, by which there were a number in all ages (specially among the Jews) that were just and holy, whom these words touch not, being spoken only to the multitude of the wicked, which the Prophet maketh as it were a several body conspiring against Christ, and persecuting the just and godly, of which ill company he saith, that none was just nor feared God.
- 1 How it is said, none just.
- 2 Iob. 1.
- 3 * Luc, 1.
Romans 3:20
By the works of the Law.
◦ S. Hierom and S. Chrysostom expound this of the ceremonial works only, and in that sense the Apostle specially prosecuteth this proposition in his Epistle to the Galatians. But it is true also of all man's moral works done without faith & the grace of God: which cannot be acceptable or available in God's sight, to justify any man, And so S. Augustine taketh it de Sp. & li. c. 8. to. 3.
- ◦ No works avail without faith and grace.
Romans 3:22
Justice of God.
[1] Beware of the wicked and vain commentary of the Calvinists, glossing, the justice of God to be that which is resident in Christ, apprehended by our faith: and so that imputed to us which we indeed have not. Wherein at once they have forged themselves against God's manifest word, a new no justice, a phantastical apprehension of that which is not, a false faith and untrue imputation. Whereas the justice of God here, is that wherewith he endueth a man at his first conversion, and is now in a man, and therefore man's justice: but yet God's justice also, because it is of God. Of this justice in us, whereby we be truly justified and indeed made just, S. Augustine [2] speaketh thus: The grace of Christ doth work our illumination and justification inwardly also. And again, [3] He giveth to the faithful the most secret grace of his Spirit, which secretly he poureth into infants also. And again, They are justified in Christ that believe in him through the secret communication and inspiration of spiritual grace, whereby every one leaneth to our Lord. And again, He maketh just renewing by the Spirit, and regeneration by grace.
- 1 The Heretics' phantastical or imputative justice.
- 2 De pec. mer. li. 1. c. 9. 10.
- 3 True inherent justice.
Romans 3:28
By faith, without works.
This is the place where upon the Protestants gather falsely their only faith, and which they commonly avouch, as though the Apostle said, that only faith doth justify. [1] Where he both in words and meaning excepteth only the works of the Law done without Christ before our conversion: neither excluding the Sacraments of Baptism or Penance, nor hope and charity, or other Christian virtues, all which be the justice of faith. as the good works proceeding thereof, be likewise the law and justice of faith. All which the Adversaries would exclude by foisting in the term, only. Of which kind of men S. Augustine [2] upon this place saith thus: Men not understanding that which the Apostle saith, (we count a man to be justified by faith without the works of the Law) did think that he said, faith would suffice a man though he lived ill and had no good works. Which God forbid the vessel of election should think: who in a certain place after he had said, [3] In Christ Jesus neither circumcision nor prepuce availeth any whit, he straight added, but faith which worketh by love.
- 1 What works are excluded from justification.
- 2 de grat. & lib. arb. c. 7.
- 3 Gal. 5.
Original Douay–Rheims Annotations — English College of Douai–Rheims. CC0 1.0
Romans 3:5
If your iniquity.
[1] No marvel that many now a-days deduce false and detestable conclusions out of this Apostle's high and hard writings, seeing that S. Peter [2] noted it in his days, and himself here confesseth that his preaching and speeches were then falsely misconstrued: as though he had taught that the Jews' and Gentiles' ill life and incredulity had been directly the cause of God's more mercy, and that therefore sin cometh of God to the advancement of his glory, and consequently that men might or should do ill, that good might ensue thereof. Which blasphemous constructions they took of these and the like words: [3] where sin abounded, there did grace more abound. and, [4] The Law entered in, that sin might abound. and out of the Psalm 50. That thou mayest be justified in thy words, and overcome when thou art judged. As though he meant that men do sin, to the end that God may be justified. And at all these and the like places of the Apostle though forewarned by S. Peter, and by the Apostle's own defence and Protestation, that he never meant such horrible things, yet the wicked also of this time do stumble and fall. [5] But the true meaning is in all such places, that God can and doth when it pleaseth him, convert those sins which man committeth against him and his commandments, to his glory: though the sins themselves stand not with his will, intention, nor honour, but be directly against the same, and therefore may not be committed that any good may fall. For, what good so ever accidentally falleth, it proceedeth not of the sin, but of God's mercy that can pardon, and of his omnipotency that can turn ill to good. And therefore against those carnal interpretations, S. Paul very carefully & diligently giveth reason also in this place v. 6, that it is impossible: because God could not justly punish any man, nor sit in judgement at the later day for sin without plain injury, if either himself would have sin committed, or man might do it to his glory. Therefore let all sincere readers of the Scriptures, and specially of S. Paul's writings, hold this for a certainty, as the Apostle's own defence (whatsoever he seem to say hereafter sounding in their sense, that sin cometh of God, or may therefore be committed that he may work good thereof) that the Apostle himself condemneth that sense as slanderous and blasphemous.