Commentary on Romans — Peter Martyr Vermigli

Commentary on Romans · Peter Martyr Vermigli

The ſeuenth Chapter.

KNow ye not brethern (for I ſpeake to them that know the lawe) that the law hath dominion ouer a man ſo long as he liueth. For the woman which is in ſubiectiō vntounto a man, is bound by the law to the man while he liueth: but if the man be dead, ſhe is deliuered from the law of the man. So then if while the man liueth, ſhe take an other man, ſhe ſhall be called an adultreſſe: but if the man be dead, ſhe is free from the law, ſo that ſhe is not an adultereſſe, though ſhe take an other man. Wherfore ye my bretherne are dead, alſo to the law by the body of Chriſt: that ye ſhould be vntounto an other: namely, to him which roſe agayne from the dead, that we ſhould bryng forthe fruite vntounto God. For when we were in the fleſhe, the affectes of ſinnes which were by the law, had force in our members, to bryng forth fruite vntounto death. But now ye are deliuered from the law, beyng dead vntounto it, where in ye were holden, that we ſhould ſerue in newnes of ſpirite, and not in the oldnes of the letter.

In this chapter the Apoſtle anſwereth vntounto the other obiection of the aduerſaries,Methode of this chapter. namely, that he ſemed to deiect the lawe more then was mete. And he declareth, that he for this purpoſe did it, that they which had once taken vponupon them the name of Chriſt, ſhould no more ſéeke to be vnderunder the lawe, when as by the benefit of Chriſt they are deliuered from it. And here he at large proſecuteth that which in the chapter before he had but briefely touched, when he ſayd, Ye are not vnderunder the law, but vnderunder grace: Wherfore firſt he ſetteth forth our liberty, wherby we are deliuered from the ſeruitude of the law. Secondly, that he ſhould not ſeme to hauehave abrogated it, for that it commaundeth things vile or vniuſt, he declareth that it is not ſinne, but only ſheweth and vttereth ſinne. Thirdly, after he had declared that by the prohibitions of the law, ſinne is both encreaſed, and more vehemently killeth, he defendeth the law it ſelf not to be that cauſe of our death, and that it cannot by any meanes be counted guilty therof. And after that he had taught, that all deſtruction, and the whole cauſe of euils is deriued of the corruption & prauity which is by nature in vsus, at the laſt he addeth that it exerciſeth a very ſore and violent tiranny in men euen being regenerate, and wyth great affect crieth out & wyſheth that he might be out of hand deliuered from that violence. Now at the beginnyng he doth not abſolutely write, that we are deliuered from the ſeruitude of the law: but he addeth that as a reaſon to open vntounto vsus the way & meane wherby we come vntounto ſuch a liberty: namely, the death of Chriſt. After that he declareth the ende, wherfore we are brought from the law vntounto Chriſt: which is, that euen as before we brought forth fruit vntounto death, ſo now we ſhould bring forth fruit vntounto God. And bicauſe the Iewes which were now come vntounto Chriſt, mought heue bane offended wyth thys ſentence of the deliuery from the law, therfore by a louyng and gentle name he calleth them brethern, and attributeth vntounto them the knowledgeWhy he calleth the brethern. of the law, leſt he ſhould ſeme to be moued either of hatre… or of contempt toward them, to abrogate the law wherin they ſo much gloried.

Know ye not brethren (for I ſpeake to them that know the lawe) that the law hath dominion ouer a man ſo long as he liueth. The proofe of that, that he ſaid, that we are deliuered from the law is taken of no other thing, but for that we are dead. For they which are dead are not bound vntounto the law. And y^• we are dead,We are ſayd to be deliuered from the law, for that we ar dead. It ſeemed filthy to the Iewes a thing vile to fall away from the law of God. We depart …ot from the law againſt the will therof. he declareth by the body of Chriſt: in which (he ſaith) we are mortefied vntounto the law. And this argument the Apoſtle therfore ſo diligently handleth, for that vntounto the Iewes (of whom in thoſe firſt tymes the greateſt part of the church conſiſted) it ſented a thing vile and filthy, ſodenly to fall away from the law, which they had receiued both of their elders, and alſo at the handes of God. Wherfore the Apoſtle now ſayth, that that ought not to be layd vntounto vsus for a fault, ſeing that we are exempted from the law, neither depart we from it againſt the will therof. For it alſo ſendeth vsus away from it ſelf vntounto Chriſt. But of what law Paul here ſpeketh, all men are not of one minde. Ambroſe thinketh, that thoſe things which are here ſpoken, pertaine to the commaundement of the Goſpell, and not vntounto the law of Moſes. For in it is permitted diuorcement, neither is ſeparation alwayes waited for till the death of the huſband or wife, But (ſauing the authoritie of Ambroſe) a man ſhall not eaſely finde in the ſcriptures, that the Goſpel is plainly called a law. Farther it is very plaine, that Paul reaſoneth theſe thinges againſt y^• Iewes, who thought the obſeruation of the law neceſſary alſo in the Goſpell. Wherfore it was nedefull to confute them, not only by the Goſpell, but alſo by the authoritie of the law. In which law although diuorcement were permitted, yet the Apoſtle now ſpeaketh not therof. For he followeth the ordinary way vſed in matrimony rightly inſtituted, wherin ſeparation happeneth not but only by death. But that matrimony ſhould thorough diuorcement be loſed, happeneth not, as Chriſostome vponupon this place noteth, but thorough ſome default. For therfore oftentimes in the oldeIn the matrimony of vertuous and honeſte yoke fellowes diuorcemente had not place. law were wiues put away of their huſbandes, for that they were infected wyth ſome great haynous ſinne: or, if they were vertuous and honeſt, for that their huſbandes were to much froward and malicious towardes them. But Paul would not aſcribe any ſuch things vntounto the law. And foraſmuch as he had a certayne and neceſſary cauſe of ſeparation, as which came by the meanes of death, therfore he thought it not good to make mentiō of y^• other cauſe, which neither hapned alwais, nor was at any tyme vſed of the vertuous and honeſt. Wherfore by this place we cannot define, what and how much Paul permitteth as lawfull vntounto Chriſtians in the caſe of diuorcement. For here he bringeth only a ſimilitude taken of matrimony.By this place can not be gathered, whether diuorſement be lawfull for Chriſtians or no. Matrimony is two wayes looſed. We in thys compariſon occupie the rome of the wife. Wiues in the old law repudiated not their huſbandes. But it is not of neceſſitie, that ſimilitudes ſhould vniuerſally & in al points be correſpondent: which thing Eraſmus alſo in this place noteth. And Paul therefore made no mention of that ſeparatiō which happeneth by repudiation, for that we depart not from the law by repudiation, but by mortification. Wherfore he thought it good to ſet forth that cauſe of ſeparatiō, which made beſt to his purpoſe. For, foraſmuch as there are two cauſes of ſeparation: namely, death, and diuorcement: Paul toucheth that only, wherby we are deliuered from the law. And that is death. Farther, foraſmuch as in this ſimilitude we occupie the roome of the wyfe, and the wife in the olde law, although ſhe mought be put away by diuorcement, yet could not ſhe repudiate her huſband, only it was lawful for her being put away to depart from her huſband, vnles her huſband had chance to hauehave died in y^• meane tyme: therfore I thinke with Chriſoſtome, that the Apoſtle ſpeaketh not of y^• Goſpell but of y^• law of Moſes. Wherunto alſo I am ſo much the rather moued, for y^e Paul afterward expreſſedly maketh mencion of the commaundement of not luſtyng: which without all doubt is contained in the decaloge or tenne commaundementes. But in theſe wordes, The law beareth dominion ouer a man, ſo long as he lyueth, there is ſome ambiguitie, whether this word, liueth, ought to be referred vntounto the mā, or vntounto y^• law. Which thing I thinke y^• apoſtle did of purpoſe.A profitable ābiguitye of ſpeach, whē it may in eueryevery ſence be true. For at th…ſt he con…th, that not only we are dead vntounto the law, but alſo y^• the law it ſelfe is dead, a… …oliſhed. And therfore to whether part ſo euer that word liueth, be referred, i… …ée…h very well with his purpoſe. Chriſoſtome thynketh, y^• this reaſon is concluded of an argument taken à minori, that is, of the leſſe. For if the death of the huſband deliuer the wyfe from the yoke of matrimony, then ſhall there happen much greater liberty, if the wyfe her ſelfe alſo die. Wheras there were two wayes of liberty, yet Paul it ſhould ſeme perſecuteth onelyonly one of them. For he addeth.

VVherfore my brethern ye alſo are dead vntounto the Lavv by the body of Chriſt. But he inferreth not, wherrefore the Law is dead. The Apoſtle did that for the infirmity of the Iewes: howbeit in the meane time he ſayth that which is al one as if he had ſayd, the Law is dead. But it is neceſſarye to conſider what PaulWhat to be vnderunder the law is. What it is to be dead vntounto the law. meaneth by, to be vnderunder the Law. And that is nothing ells, but to be obnoxious vntounto ſinne. For the Law thorough ſinne cōdemneth vsus as guilty: but to be dead vntounto the lawe is nothing ells, but to hauehave that extinguiſhed in vsus, by which the law accuſeth and condemneth vsus. And that is, the olde man, the fleſh, naturall luſt, and corruption of nature. When theſe thinges be once deade in vsus, and that Chriſt liueth and raigneth in vsus, we can by no meanes be cōdemned of the law. But foraſmuche as ſo long as we liue here, ſinne can not be plucked vp by the rootes out of our fleſh, therfore it is moſt likely that the Apoſtle had a reſpect vntounto that, which we hope ſhall one day come to paſſe, althoughe he ſo write as though we had alredy obteyned it: howbeit in the meane time he ſetteth beforeThe ſcope of our …. How much eueryevery men is free from the law. our eyes a marke, whereunto we ought to leuell in all our actions, namely, perpetually to repreſſe this luſt grafted in vsus. Wherefore eueryevery one ought ſo farforth to iudge himſelf deliuered frō y^e law, how farforth he cā mortefy his luſts and alwayes more and more contend to go forward, that at the length he may attayne to that end whervnto we are predeſtinate, namely, to be made like vntounto the image of the ſonne of God, being made pertakers of his death and of his reſurrection. And wheras there is ſet forth a double death, namely, of the law, and of vsus, Paul expreſſedly proſecuteth our death only, whereof alſo followeth the death of the law. For the law prouoketh not, compelleth not, accuſeth not, nor condemneth them that are dead: nether can by any meanes be troubleſome or odious vntounto them. And they which are dead and ioined together with Chriſt, do in no caſe wayte to be iuſtified by it: partly for that the law can not performe that, and partly for that they hauehave alredy by the grace of Chriſte obteyned true righteouſnes. And we are ſayd to be mortified by the body of Chriſte: ether for that being now made the members of the Lord we followe our hed: that as he was crucefied and died as touching this mortall and corruptible life: ſo we alſo muſt dye vntounto ſinne: or ells for that the body of Chriſt was an oblation and ſacrifice, wherby God being now pacefied and merciful geueth vntounto vsus hys ſpirite,The deliuē ry from the law is to be preached vntounto thoſe onelyonly that are dead vntounto ſinne. The commaundements o… the law pretaine not vntounto the dead. The law was notable to do the office of a huſbande. by whome the power of ſinne is weakened. And ſithen Paul preacheth not this liberty but vntounto them that are dead vntounto ſin, thereby we vnderſtand that there is no danger, leaſt men ſhould by reaſō of this liberty geue themſelues to vices: For they that are dead cā not be ſtirred vp to ſinne. Farther we ſhould be vnderunder the law, if we ſhould liue vntounto ſinne, and vntounto the fleſh. But being dead, we are not holden vnderunder it: vnles we will ſay that the commaundementes of the Law pertayn alſo vntounto the dead. Foraſmuch as Paul in this place vſeth a metaphore taken of matrimony, we ought to marke, that it is the office of the huſband to gouern his wife. But when as the lawe had long time poſſeſſed the rome of the huſband, nether could execute his office, namely to gouern men, and to call thē backe from ſinne (for ſo is it afterward written, That it was vnpoſſible vntounto the law, in as much as it was weakened thorough the fleſh) therefore the Apoſtle when he teacheth, that we are deliuered from the lawe, as from an infirme and weake maſter, teacheth alſo, that we are led vntounto the ſpirite as vntounto a better & mightier maſter: who alone hath that force to change a man▪ and that that whiche letted the law from doing of this, came not thorough t… …efault of … law, but thoroughe our defaulte. Here is to be noted, howe gr… confor…ye thereIn matrimony there is a great conformation betwen… the man and the wife. ought to be betwene the man and the wife in matrimony rightlye inſtituted. For the proprieties of the huſbād ought to be cōmunicated w…th the wife. Wherfore euen as Chriſt died, ſo alſo ought we to dye vntounto ſinne: And as Chriſt roſe againe to an incorruptible and immortall life, ſo alſo ought we to riſe agayneThe end of our new cō iunction with Chriſt. The law made not men fruitefull. to beginne workes of eternall life. Wherefore Paul when he had made menciō of death, added,

That ye ſhould be vntounto an other: namely, vntounto him vvhichwhich roſe agayne from the dead.] He ſetteth forth an example alſo of the reſurrectiō of Chriſt: in which wordes as ſayth Chriſoſtome he ment to ſtirre vsus vp to the deſire of a new matrimonye, by reaſon of that excellent eſtate of Chriſte, vntounto whome we ſhall be ioined. And the end of this new coniunction is expreſſedly put in thoſe wordes which follow

That vve ſhould bring forth fruite vntounto God.] In the firſt matrimony we were baren: for the law of good workes can not make men fruitfull. But men being filled with the ſpirite of Chriſt, ſtreight way aboundātly bring forth fruit And this is it, whiche God promiſed by Eſay ſhoulde come to paſſe in hys. 53. chapter, If he ſhall geue his life for ſinne, he ſhall ſe his ſede for a long time. And the lord ſayth in Iohn: when I ſhall be lifted vp from the earth, I will draw all thinges vntounto my ſelfe. This is it which Paul ſayth to bringe forth fruite vntounto God. And this at the length is brought to paſſe, when not only we our ſelues doo good works, but alſo we bringe others vntounto Chriſt. Theſe two ends are not ſeperated a ſonder For nether cā we winne others vntounto Chriſt (if we conſider the matter as it moſt commonly hapeneth) vnles an example of an vpright life be correſpondent vntounto our ſound doctrine. Nether is it raſhely done, that y^e Apoſtle chaungeth the perſon. For before he vſed the ſecond perſon, when he thus wrote: ye are mortefied vntounto the law by the body of Chriſt, that ye ſhould be vntounto an other. And ſtraight way he addeth, That we ſhould bring forth fruite vntounto God. When rather according to nature of the conſequente he ſhould hauehave ſayd, that ye ſhould fructifie vntounto God. There is none ſo holy but he hath nede of theſe fruites.But he changed the perſon to declare that this is a generall ſentence: leaſt any mā ſhould thinke himſelfe to be ſo holy, that he now hath no nede of theſe fruites For that cauſe the Apoſtle putteth himſelfe alſo among thē. Chriſoſtome exellently well noteth, that it happeneth not in theſe thinges, as it commonly happeneth in ciuill matters. For there, the huſband being dead, the widow if ſhe wil, may abſteine from the ſecond matrimony. But we, when ſinne is dead thorough the holy ghoſt, muſt of neceſſity be brought vntounto Chriſt as vntounto a new bridgrome.When we are dead vntounto ſinne we cannot be without a new huſband. For we are not now in our own power. For he hath redemed vsus with a price, as Paul ſayth vntounto the Corrinthians: and for that cauſe we are not our own. Wherefore we ought to glorifye and to beare Chriſt in our bodies. And in the latter to the Corr: One died for all: that they which liue, ſhould now not liue vntounto thē ſelues, but vntounto him which died & which roſe agayn. Wherfore ſeing we ar now maried vntounto Chriſt, we ought to imitate vertuous wifes: which whatſoeuer they do, hauehave not a regard what may pleaſe thēſelues, but what may be acceptableThe office of an honeſt wife. Againſt workes preparatory. vntounto theyr huſbands. Agayne by theſe words is ouerthrowē that middle eſtate, wherein ſome are dreminglye imagined to be. Whiche are nether deade vntounto ſinne, nor borne agayne in Chriſt, and yet worke certayne good workes, which are acceptable vntounto God, and prepare them vntounto iuſtification. Paul here manifeſtly teacheth, that they which are not grafted into Chriſt, are bound vntounto the law, and doo liue vnderunder ſinne, and bringe forth fruites vntounto death only: ſo that whatſoeuer they doo, the ſame is wholy vntounto them deadly. But they which are maried vntounto Chriſt: they I ſay bring forth fruite vntounto God. For God by them, as by his members and inſtrumentes ſheweth forth his fruites and good works

For when vve vvere in the fleſh, the affects of ſinnes vvhichwhich vvere by the Law had force in our members, to bring forth fruite vntounto death.] In theſe wordes isThe diffe…nce … …wene the old matrimon… and the new. What is to be obſerued o… preachers. ſet forth the Antitheſis betwene thys newe matrimony and that olde. And the ſence is: Now we ought to bring forth fruite vntounto God. For hitherto we hauehave brought forth fruite vntounto death. Our olde eſtate alſo is here deſcribed, namely, that we were in the fleſh. He doth not ſay, whē we were in y^e law. For he would eſchew offence not neceſſary: which thing teachers and preachers ought alſo to imitate: y^• nether they kepe in ſilēce y^e things y^• are neceſſary to be hard, nor alſo by ſpeaking out of ceaſon, alienate the myndes of the hearers. When we were (ſayth Paul) in the fleſhe, the affectes of ſinnes, which were by the law. &c. In theſe wordes he ſemeth ſo to ſpeake of ſinnes and of wicked affectes, as though before the lawe they were not in vsus. But that we ſhoulde not erre from the meaning of Paul, we ought to know, that we all hauehave from our birth a corruption and luſt naturally grafted and planted in vsus, which continually ſtirreth vp in vsus wicked motions, and rages, and ſundry kindes of vices. And theſe motions and violences Paul calleth foreign. For there is a difference betwene foreign and foreign. For foreign are called moderate and laudable affections. But foreign are more vehementer affectes, which are caried with a greater force. Theſe ſtrong affections are ſayd of the Apoſtle, foreign, that is, by an inward force mightely to worke. And therefore there is ſayd to be in the ſede and likewiſe in the minde of man foreign, that is, a certayne power, which although it be hidden, yet is it of moſt great efficacy. Now theſe foreign, or vehement affectes are ſayd to be by the lawe, not that they were not before, but partlye becauſe by the lawe they are made open, and partlye for that when as the lawe withſtandeth them as a let in their waye, they are made much more vehement. And therefore Augustine in his queſtions vntounto Simplicianus Vehement… affects why they are ſayd to be by the law.the firſt queſtion. Sinne (ſayth he) is increaſed by the lawe, fyrſt, becauſe by it, it is knowen: ſecondly, becauſe by it, it is the more prouoked. For we contend to that that we are forbidden. And he addeth, that ſinne by the lawe is made more greeuous: for the lawe being once put we are made tranſgreſsors. When he ſayth, that theſe vehement motions are of efficacy in our members, by members he vnderſtandeth all the powers and faculty both of the ſoule and of the body. Neither yet ought we to thinke,Paul accuſeth not the nat… cō ſtitution of the body. that Paul accuſeth the naturall conſtitution of the body and of the members. Only he condemneth the wicked affectes, which range abroade through theſe partes. Chriſostome applieth this reprehēſiō to the thoughts. But this vice is ſpred abroad through out all the powers, both of the ſoule and of the body. The Marcionites, Valentinians, and Manichies which condemned the lawe as proceding from an euill God, tooke occaſion out of this ſentence of Paul and certaine other like places VntoUnto whome Auguſtine maketh anſwere in his 4. Sermon De verbis Apoſtoli. For he ſayth, That they beguile Chriſtians, not ſuch as are ſimple, but ſuch are negligent. For it is no hard matter (ſayth he) euen of theſe ſelfe ſame thynges, which the Apostle hath writtē in the ſelfe ſame chapter to refell the blaſphemies of theſe mē. Which ſentence of that holy man confirmeth that which we hauehave oftentimts ſayd, namely, that the holy ſcriptures touching theſe thinges which pertayne to ſaluation isThe holy ſcripture is ſufficient touchinge thoſe thinges whiche are neceſſary to ſaluation. Vnles we had bene in the fleſh the law had not hindered vsus What is to be in the fleſh. ſufficient, and may be of the faithfull vnderſtand: ſo that they be not ſluggiſhe and ſlouthfull, and neglect the reading of the holy ſcripture. Hereafter when we come vntounto it we ſhall declare, in what maner, and with what moderation and wiſedome the Apoſtle defendeth the lawe. And as touching this ſentence, we ought to note that Paul therefore ſayth, that the wicked affectes of ſinnes by the lawe were of efficacy in our members, becauſe we were in the fleſhe. VponUpon this is the blame to be layd, and not vponupon the lawe. For vnles we had bene in the fleſhe, the lawe had nothing hindred vsus. And to be in the fleſhe is nothing els, but to be ſtirred vp by our owne ſtrengthes, and to be moued and impelled of our vitiate and corrupt nature: for whatſoeuer is in vsus beſides the ſpirite and grace, is called fleſhe. Wherfore in that in vsus are encreaſed ſinnes and luſtes, that commeth hereof, for that we are in the fleſhe. Men vſe as much as lieth in them to eſchew a peſtilent and hurtfull ayre. So we alſo, if we will be ſaued muſt abhorre and flye this contagiouſnes of the fleſhe, and flye vp into heauen vntounto Chriſt. And we can not depart from the fleſhe, but by death. And for that cauſe Paul exhorteth vsus that by the bodyThe fleſh a ſlippery place. of Chriſt we ſhould dye vntounto ſinne. For the fleſhe is a ſlippery place. Wherefore ſo long as we abide in it, we muſt néedes oftentymes ſlide. Wherefore we muſt cleue faſt vntounto Chriſt, which may ſo gouerne and vphold vsus, that in this ſlippernes of the fleſhe we fall not into eternall deſtruction.

But now ye are deliuered from the lawe, being dead vntounto it, wherein ye were holden. &c.] Now he returneth vntounto that eſtate, wherein we are now placed by Chriſt. Now (ſayth he) are we deliuered from the lawe: he ſayth not from the fleſhe or from ſinne: for theſe two thinges he counteth for one and the ſame. Being dead vntounto it, wherein we were holden. He ſayth not that either ſinne is dead, or that the lawe is dead. He ſayth only, that we are dead. By that wherein we were holden, he vnderſtandeth the lawe, and not ſinne. For in the Greke is redde foreign, being the neuter gender. But foreign, that is, ſinne, is the feminin gender. Howbeit it appeareth, that there were ſundry readinges amongſt the Grecians. For whereas we hauehave now foreign, that is, being dead, ſome redde foreign, that is, of death: ſo that the ſence ſhould be, But now ye are deliuered from the lawe of death, that is, from the lawe that bringeth death. Others rede foreign, in the genetiue caſe: as thought Paul would ſay, that we are now deliuered from the lawe that is dead. Although that reading, which we firſt followed and interpretated is both more common and alſo more receaued. And the Apoſtle in ſuch ſort ſayth that we are deade vntounto the lawe, as before he ſayd that we are mortefied by the body of Chriſt. And as Chriſoſtome ſayth, we are therefore ſayd to be deliuered How we were holdē vnderunder the law. The law is abrogated not by it ſelfe, but by an other thing.from the law, for that that bond is now broken, whereby the lawe held vsus obnoxious. And that bonde was ſinne. And we were holden in the law, not as obſeruers thereof, but as men condemned and guilty. Now are we, which are made pertakers of the death of Chriſt, deliuered from it. By theſe things we vnderſtand, that the lawe is ſayd to be dead and to be abrogated, not through it ſelfe, but by reaſon of an other thing. For therefore it ceaſeth now to accuſe, to prouoke, to compell, to condemne and to be gréeuouſome, becauſe ſinne is dead. Wherefore the ende thereof was not to iuſtifie vsus: for, that thing could it not performe, in as much as it was weakened through the fleſhe. The ceremonies alſo of the lawe were taken away by reaſon of an other thing: namely, becauſe Chriſt is now come. And ciuile commundementes are now abrogated, becauſe the common wealth of the Iſraelites is deſtroyed. And therefore Paul eſcheweth plainly to ſay that the lawe is dead, for that this thinge is not agréeable with it according to his owne nature. But he alwayes runneth vntounto our fleſhe and vntounto ſinne, and fréely pronounceth that they are dead. For by reaſon of their death, the lawe it ſelfe alſo ceaſeth and dieth. But this is to be marked, that we in the meane while ſo long as we liueSo long as we liue here we are not perfectly dead. here are not perfectly dead. And therefore the lawe ſo long is not vnprofitable. For we are not endued with ſo plentifull a ſpirite, that we do all thinges by the impulſion thereof. Wherefore there are many thinges in vsus, which the lawe may accuſe and reproue. Wherefore holy men ſo long as they liue here, ceaſe not to looke vponupon the lawe, that flieng the comdemnation thereof, they may be more and more conuerted vntounto Chriſt. For although we be by fayth grafted into Chriſt,Our coniunction with Chriſt may euerye day be made greater and greater. yet may that coniunction eueryevery day encreaſe. For the life of the godly is ſayd to be a perpetuall mortification and repentance. Neither is this any let vntounto our regeneration, that we ſay, that much of the olde Adam is ſtill remayning in vsus. And therefore when we conſider the lawe, and ſée what is ſtill to be mortefied in vsus, we are more and more driuen vntounto Chriſt. And this is it which Paul writeth vntounto the Galathyans: that he by the lawe is dead vntounto the lawe. Wherefore eueryevery Chriſtian ought thus to count with himſelfe, that ſo long as he ſéeth any thing inWhat are the tokens of ſinne yet liuing. his conſcience worthy to be reproued, or any prouokemente to ſinne, or any hatred or lothſomnes againſt the lawe of God, or that he is drawen againſt his will to do good, ſo long (I ſay) ſinne is not in him dead: and there is much remayning in him which may be reproued of the lawe.

That we ſhould ſerue in newnes of ſpirite, and not in the oldnes of the letter.] If thou demaunde whome we muſt ſerue, anſwere is to be made, we muſt ſerue God, to worſhip him as it is mete. The Apoſtle in this place vſeth thisThe difference betwene Du… and Latria is not perpetuall. Greke word foreign, that is, to ſerue. Wherby it is manifeſt, that that difference which Auguſtin aſſigneth betwene foreign & foreign is not alwaies obſerued. For y^• Scriptures vſe either word indifferently to ſignifie y^• worſhippyng of God. VntoUnto the ſpirite is attributed newnes. For the ſpirite by regeneration, reneweth vsus both in body and in ſoule: and moreouer in the beleuers it ſheweth forth new andWhy newnes is attributed vntounto the ſpirite. What is to be vnderſtand by the name of letter. vnaccuſtomed workes. The antitheſis alſo is to y^e oldnes of our old eſtate, which y^• Apoſtle expreſſeth by the name of letter: in which word he comprehendeth whatſoeuer doctrine may be outwardly ſet forth vntounto vsus. For whatſoeuer is ſuch, procedeth from the ſtrengths of nature. And it is called old, bicauſe it commeth not frō a hart regenerate, and a will chaunged. In this alſo is a certaine kind of obediēce: but yet not ſuch an obedience as God requireth. And therfore it is called y^• oldnes of the letter, for that it is a certaine ſlender imitation of that doctrine which is ſet foorth vntounto vsus. Woorkes of this kinde, come not of the impreſſion of the lawe in the harts of men. For God in Ezechiell promiſeth to geue vntounto his people a fleſhy hart. Thoſe thinges alſo, may after a ſort pertaine to outward diſcipline. But they neither pleaſe God, and moreouer to them that do them, they are ſinnes, and therfore Paul ſayth: that they pertaine to oldnes. Certaine of the fathers imagine many thinges touching the ſpirite, and the letter: but by the letter they vnderſtādThe difference receaued touching the ſpirite and the letter is refelled. an hiſtoricall ſence, by the ſpirit they thinke are ſignified allegories. But the Apoſtle ment farre otherwyſe. But of this matter we hauehave ſpoken ſomwhat vponupon the ſecond chap. of this epiſtle, vponupon theſe wordes of Paul, the circumciſion of the hart is, which conſisteth of the ſpirite, and not of the letter. Neither ment Paul any thing els in the latter to the Corrinthiās, when he ſayth: That the law killeth, but the ſpirit quickeneth. For he calleth the law grauen in ſtones, the miniſtery of death: & ſayth that he is not appointed the miniſter of the letter, but of the ſpirite. Chriſoſtome thinketh, that this ſentence, that we ſhould ſerue in newnes of ſpirite, is therfore added of the Apoſtle, that we hearing mention made of liberty, ſhould not liue loſely through licentiouſnes of the fleſh: but ſhould vnderſtand, that we are bound to a certaine other kynd of ſeruitude, and that is, to ſerue God. Although, as we beforeTo obey God is not a ſeruitude. Not all the fathers of the olde teſtamente liued in ſinne admoniſhed, it can not properly be called ſeruitude: for in it we follow not an other mans will, but our owne. Neither are theſe wordes of Paul ſo to be taken, as though all the fathers of the old Teſtament liued in ſinne, and in the oldnes of the letter. They pertaine vntounto them only, which either in this tyme want Chriſt or in the old tyme liued without him: ſuch as were many of the Iſraelites, which waited for Chriſt according to the fleſh: as though Meſſias ſhould be onelyonly a pure man, which ſhould come and bring nothyng vntounto the Iewes but a carnall kingdome, pompe, riches, glory, and a large dominion. But the godly fathers as Abraham, Iacob, Dauid, Eſay, and many others of that race, wanted not the benefite of Chriſt: but beyng endewed with the ſpirite of God, had the fruicion of the liberty of the Goſpell, ſo much as the nature of the tyme then ſuffred. They in dede obſerued the ceremonies of their times, & ſuch other like precepts: but this they dyd of their owne accord, not being compelled, neither bare they any hatred againſt the law of God. And although at this day after y^• Chriſt hath appeared, y^• ſpirit of God be more largely poured abrode, and the myſteries of our ſaluation are more plainlier manifeſted, then they were in times paſt, yet dare I not affirme that thoſe holy patriarches had leſſe of the ſpirite of Chriſt, then hauehave many cold Chriſtians in our tyme. And I wonder at Chriſoſtome beyng ſo great a man, y^• when he wrote vponupon this place, he would ſay: That the elders had a body heauy, and ſluggiſh, and vnapt vntounto vertues: but our bodies after the commyng of Christ are made lighter, reddier, The interpretacion of the law deliuered of Chriſt pertained alſo vntounto the elders. Somwhat was graunted in the law whiche is denied vntounto vsus.and cherefuller: and for that cauſe the preceptes of the Goſpell are more hard & higher then were the commaundementes of the law. For vntounto them it was ſufficient not to kill: but vntounto vsus it is not lawfull ſo much as to be angry. Ʋnto thē i… …as ſufficient not to cō mit adultery, but vntounto vsus is alſo prohibited the luſtful loking vpō an other mās wife. And ſuch other things of y^• ſame ſort. I graunt in dede y^• certaine things wer permitted in y^• old law, which were reuoked by Chriſt. For it is not lawful for chriſtians as it was for y^• Iewes, for eueryevery light cauſe to geue a boke of diuorcemet. But thoſe thinges which Chriſt admoniſhed of luſt & of anger pertained no leſſe vntounto y^• Iewes in y^e old time, thē they do to vsus in this time. And wheras Chriſt ſaith: It was ſaid to thē in olde tyme, that is not to be referred vntounto the ſentence of the law, but vntounto y^• wickedChriſt retected the corrupte interpretations of the ſcribes and of the Phariſeis. An error of many of the fathers. Sondry affectes ſtirred vp by the law. interpretations of the Scribes and Phariſeys. For otherwiſe, when as in the ten commaundements it is ſayd, Thou ſhalt not lust, all maner of wicked luſt both of the fleſh, and of vengeaunce, and of other mens goods is vtterly forbidden. But not only Chriſoſtom, but alſo many other of the fathers erred in this matter. But to returne to our purpoſe, we ought to know that certaine men are by the lawe ſtirred vp only to certaine outward ceremonies, and certaine cold workes, which pertaine only a certaine diſcipline: but thoſe ſelfe ſame can in no wyſe attaine to the iuſt and perfect obſeruance of the will of God: but there are others, which whē they very diligently conſider the law, and behold the horror of ſin, and the vncleanes and weakenes of their ſtrengths, at the laſt vtterly diſpaire and begin to hate and abhorre God, and to blaſpheme him and his law, and to fall hedlong into all miſchiefe and wickednes, vntill they drowne themſelues in eternall deſtruction. But vntounto godly men the conſideration of the lawe is profitable and healthfull: for when as in it, as in a glaſſe, they conſider their owne infirmity, they are compelled, to get them vntounto Chriſt as vntounto an hauen, of whome they may both obteyne forgeuenes of ſinnes, and alſo day by day greater inſtauration of ſtrengthes.

What ſhall we ſay then? is the law ſinne? God forbidde. But I knew not ſinne but by the law: for I had not knowen luſt, except the law had ſaide: Thou ſhalt not luſt. But ſin toke an occaſion by the commaundement, and wrought in me all manner of luſt. For without the law ſinne was dead. For I once was aliue wythout the law: but when the commaundement came, ſinne reuiued, but I was dead, and the ſame commaundement which was ordeyned vntounto lyfe, was found to be vntounto me vntounto death. For ſinne tooke an occaſion by the commaundement, and deceaued me, and thereby ſlew me. Wherefore the lawe is holy, and the commaundement is holy, and iuſt, and good.

What ſhall we then ſay? Is the law ſinne? God forbid.] Here Paul beginneth after a ſort to defend the law. For before he ſayd, that we are deliuered from it. And he mought hauehave ſemed not very godly to hauehave eſtemed of the law, eſpecially when he ſayd: That the affectes of ſinnes, which are by the law, were of efficacy in our members, that we ſhould bryng forth fruite vntounto death. For theſe and ſuch other lyke things which ſemed to be contumeliouſly ſpoken agaynſt the law, he was cōmonly ill thought of, of the apoſtles. Wherfore by preuention, he obiecteth vntounto himſelf that, which he knew was by them layd to his charge. Is the law (ſayth he) ſinne? By the figure Metonymia he putteth ſinne, for the cauſe of ſinne, or for that doctrine whiche perſuadeth to ſinne. He ſpeaketh it by way of interrogation, as though he would put forth a queſtion to be debated. And to cleare himſelfe of all manner of ſuſpicion, and to declare how farre he was from this impietie, ſtraight way withoutThe law is not properly the efficient cauſe of ſinne. In our ſelues is the true cauſe of ſinne. any taryeng, he aunſwereth, God forbid. But to make that which followeth y^• eaſtlier and plainlier to be vnderſtand, this is to be noted, that Paul attributeth not vntounto the law the workyng of ſinne. For ſinne commeth of it only per accidēs that is, by chaunce. For the true and proper cauſe of ſinne is in our ſelues. For, y^• luſt which is grafted & infixed in vsus, when the law of God ſetteth it ſelf againſt it, waxeth more …ce, and is more vehemently kindled: not that the law bringeth occaſions to this infection. For it only ſheweth things which are euill, ſetting forth what things are to be done, & what to be eſchued. But when the corruption of nature perceyueth that thoſe thyngs which are ſet forth of the law, are agaynſt it, it gathereth together his ſtrengths, and ſtrengthneth it ſelfe to reſiſt as much as lyeth in it, and therfore it poureth out greater forces. As we ſée in the ſommer, whē A ſimilitude.cold cloudes hange ouer vsus, then in theſe lower regions are much greater heates. And when as of the ſonne al things are inflamed and made whote, yet by Antiperiſtaſin, welles and places vnderunder the earth are more cold. For ſuch is the nature ofThe nature of thinges contrary. things contrary, that to repell the preſence of their contrary, they more vehemētly bend themſelues, and gather greater ſtrengthes.

But I knevv not ſinne but by the Lavv, For I had not knovven luſt, except the Lavv had ſayd, Thou ſhalt not luſt.] By theſe wordes the Apoſtle teacheth, thatHow the law encreaſeth ſinne. the Law encreaſeth not ſinne, but ſo farre forth as it ſetteth before our eyes the knowledge thereof. And he ſpeaketh of himſelfe, to geue vsus to vnderſtand, that he ſpeaketh or declareth nothing, but that which he had learned by feling and experience. And by y^• ſame example he ſecretly exhorteth vsus, wholy to diſcēd down into our ſelues, if we will together with him know the groūde of our ſaluation. If thou demaund it what time Paul ſayth, that he knew not ſinne, and was ignorantAt what time Paul… knew not ſinne. of luſt, many thinke y^• he meaneth this of his childhode: in which time by reaſon of age, he could not vnderſtand the commaundementes of the law. This anſwere although I meane not to diſproue, yet do I not thinke it to be ſufficiēt. For after that we are come to diſcretion, nether age nor naturall knowledge can of themſelues ſhew ſinne, vnles we moſt attentiuely conſider the Law of God. For if it be but lightly and ſclonderly looked vponupon, it engēdreth not a true knowledge of ſinnes. Wherefore we may ſay, that ſinne is not knowen of men, both when they are letted by age, and when being come to age they neglect the Law of God, and alſo when they doo not attētiuely enough ether heare or rede it. This place manifeſtly teacheth, that Paul entreateth not only of ceremonies,Both age and ſinne let vsus from the knowledge of the law. Here is proued that Paul entreateth alſo of morall preceptes. The law of nature alſo ſhewed ſin. The law of nature was in a manner cleane blotted out. The preſumption of hipocrites went about to, depraue many thinges in the law of God. An euident difference betwene the letter & the ſpirite. but alſo comprehendeth the ten commaundementes. For out of thē he bringeth a confirmatiō of his ſentence, when he citeth this precept, Thou ſhalt not luſt. And euen this Law whereof he ſpeaketh, is it from which he pronounceth that we are deliuered. Which thing were not poſſible, if, as our aduerſaries affirm, we ſhould be iuſtified by the workes thereof. But thou wilt ſay, did not the Law of nature ſhew ſinne? why then doth Paul ſay, that he knew not ſinne, but by the law geuen of God by Moſes? Indede the law of nature ſhewed ſinne, but yet ſo long as it was ſoūd and whole. But it being in a maner clene blotted out, partly by the fall of the firſt parentes, and partly by many other corruptions, which it had now by long vſe and continuance contracted, could not performe his office ſo much, as ſhould be ſufficient vntounto the ſaluation of men. Wherfore God gaue a law which ſhould reſtore all thinges, which our prauity had corrupted in the Law of nature. And yet could not the preſumption of men be ſo repreſſed, but it went aboute in the Law alſo geuen of God to depraue many things. For the Scribes and Phariſies with theyr interpretaciōs had corrupted the natiue and proper ſence of the Law. Wherefore Chriſt was compelled to bring it to perfection from theyr deprauation: and to ſhew that it is farre otherwiſe to be vnderſtand, then they in the olde time had interpretated it. And hereby we vnderſtand that there is no ſmall difference betwene the Law and the Spirite. The Law may be blotted and corrupted by euill interpretations. Farther alſo, although it be perfect, yet hath it not ſuche ſtrengths that it can ether extinguiſhe ſinne, or alienate the minde from ſinne. But the ſpirite can not be vitiated nor corrupted: and it breaketh ſinne, and chāgeth the minde. But we ought to know that the Law geuen by Moſes could not ſo much be corrupted, as the Law of nature. For although it were by interpretations corru…ted, yet the Law writtenThe law geuen by Moſes could not be ſo corrupted as the lawe of nature was. remayned alwayes one, which being righly examined was able alwayes to reproue the corrupters thereof. But the Law of nature fora… …s it is ſi…uate in the mindes of men, if it be there once corrupted, can neuer be made ſound agayne. But there are many which ſay that Paul vnderſtode theſe …inges of the Law of nature, of which opinion Origen ſemeth to be. But Paul himſelfe confuteth them when he bringeth a teſtemony out of the Law of Moſes. Others thinke, that the Law of nature did indede ſhew ſinne, but taughte not the offēce of God, and as they ſay the guiltines whereby we are by reaſon of the ſinnes committed, condemned to puniſhmentes. But the Law geuē of God performedThe law of nature did not only ſhew ſinne, but alſo the offence of God and guiltines. both. And foraſmuch as this guiltines and the offence of God are the principall thinges which are conſidered in the Law, therefore the Law geuen of God is ſayd to ſhew ſin. But this can not be attributed vntounto y^• Law of nature, bicauſe it ſhewed not that thing, which in ſinne is the chiefeſt. But nether is this ſentēce ſufficient as I thinke. For vnles men had by the Lawe of nature vnderſtode, that God had bene offended, they woulde neuer hauehave endeuored themſelues by ſacrifices and oblations to ſatiſfie his wrath, or by vowes and purifications to redeme theyr murthers. Farther thoſe thinges whiche happened in the floude and in Sodome, and in many other places, may be a ſufficient argument, that God puniſheth ſinnes. This thing alſo the hiſtoriagraphers, poets, orators, and philoſophers, hauehave eueryevery where in theyr writinges taught: and in the holy ſcriptures bothe Pharao and Abimelech teſtefied the ſame, as we hauehave before ſayd. Wherefore omitting all theſe opinions, we ſay, that Paul ſpeaketh theſe things of the Law geuen by Moſes. For of it aroſe the controuerſie. And although it be longe to all good lawes, to vtter and to ſhew ſinne, yet is there no law which ſo fully doth it as doth the Law geuen of God, ſo that it be rightly vnderſtand: & that euen for this cauſe chiefely, for that it is geuen of God. For other Lawes,The lawes of men not ſuch efficacy as the law of Moles. althoughe ſometimes they commaund thinges vpright, yet bycauſe they are thoughte to be onelye inuencions of wiſe men, doo not much mone the minde. Iudede the excellent ſentences of philoſophers, and poetes, delight the mind: but they doo not ſo vehemently reproue a minde hardened, as doth that Law which we are fully perſwaded to hauehave ben geuē of God. For in it we ſeme to hear God him ſelfe ſpeaking vntounto vsus. Farther it may at the firſte bront ſeme wonderfull, why the Apoſtle amongeſt all other preceptes, brought this only precept, Thou Why the precept of not luſtinge is aboue other here brought. Luſt is here touched becauſe it is the heade of all euils.ſhalt not luſt. But the Apoſtle did this, as he did alſo all other thinges, moſt… warely. For he thought chiefely to take that kynde of prauity, which is moſt hidden from the iudgement of men, and is not ſet forth in other lawes. For the naturall luſt and corruption which impelleth vsus to all euils, is in this place touched, and layd abrode, as the fountayne and hed of al euilles. Wherfore this is an excellent ſayinge of Auguſtine, that no ſinne is committed without luſte. Wherefore Paul woulde not ſpeake of the groſſer outward ſinnes, for that he ſaw that they pertained vntounto diſcipline, and are not onlye ſet forth by the ciuill Lawes, but alſo puniſhed. Nether would he ſpeak of wicked affections and perturbations, for that he ſaw them condemned of the philoſophers in theyr MoralThe preceptes of God are diſtinguiſhed into precepts commaunding and prohibiting. The thinges that are commaunded ought to be done with al our ſtrength. The things that are forbiddē ought to be eſchewed without all maner of prones vntounto them. Two principall commaundementes of the law. diſcipline, and rules geuē by them, to bring them to a mediocrity: he wēt rather to the very roote of all ſinnes, and ſheweth that it being vnknowen and hidden, is manifeſted and brought to light by the law of God. And to expreſſe this thing more playnly, this is to be obſerued, that all the commaūdemētes of God ether commaund ſomething, or forbid ſomething. And they commaund not only that a thing ſhould be ſclenderly done: but alſo that it be done, withall the ſoule, with all the hart, and with all ſtrengths, and moſt exactly: ſo that there be vtterly nothing in vsus, which is not obedient vntounto the will of God. And that which they forbid, they doo not only ſo forbid it, that it it ſelf be not in vsus, but alſo that there be not leaft in vsus any affect or prones thereunto. And therefore God gaue this cō maundement, Thou ſhalt not luſt, that we ſhould both in minde, will, and wholy in al the partes both of the ſoule and of the body, abhore frō thoſe things which God hath prohibited. And in this maner anſwere together theſe two cōmaundmentes: Thou ſhalt louelove the Lord thy God with all thy ſoule, and with all thy hart. &c: Whiche is to be repeted in all the preceptes that commaund any thinge to be done: and the laſte precept, Thou ſhalt not lust, which agayne is to be vnderſtand in all thinges that are forbidden. Wherefore in theſe two commaundementes is the pith, and if I may ſo ſpeake, the ſoule of the lawe, as without whiche the other commaundementes of GOD can not be full and perfect. And all men althoughe they be neuer ſo holye, yet are they accuſed, ouercome, and condemned of ether of theſe preceptes. For vnleſſe the grace of God throughe Chriſte ſhouldeTheſe two precepts accuſe men though they be neuer ſo holy. ſuccour vsus, we hauehave nothing before our eyes but certayne deſtruction. For ſo long as we here liue, how frée we are from luſt, Auguſtine moſt plainely declareth in many places: and eſpecially in his 200. epiſtle to Aſellicus the biſhop. For thus he ſayth, That in mynde, he may do that which he loueth, and not conſent vntounto the fleſh, which doth that which he hateth: that is, not that he ſhould not lust at all, but, that he ſhould not follow after his lustes. And ſtraight way: We ſhall one daye come to the ende thereof, when the luſt of ſinne ſhall not be reſtrayned or bridled, but ſhall not be at all. For this thyng hath the lawe ſet forth ſaying, thou ſhalt not luſt: not that we are here able to performe this, but as whereunto by going forward we bend our ſelues. And againſt Iulianus in his 6. booke and 5. chapter: but who doubteth, but that lust may in thys lyfe be diminiſhed, but yet not conſumed. What is the property of the laweWhere the law ſhewerh ſinne. In the ſcriptures the lawe is not diſtinguiſhed from the Goſpell by bookes. The knowledge of ſin two fold. Paul now declareth, namely, to ſhewe ſinne. And that alwayes it doth, whereſoeuer any commaundement of the lawe is, whether it be in the fiue bookes of Moſes, or in the prophetes, or in the bookes of the new teſtament. For the lawe is not diſtinguiſhed from the Goſpell by bookes, but in forme and maner of teaching. But this property of the law, when it is lightly weighed, appeareth not. For the knowledge of ſinne is two maner of wayes: the one is whereby we only beholde the nature thereof: the other is whereby by experience or ſome certayne byting, we hauehave a féeling thereof, in our ſelues. And this latter way is the fruite that commeth of the reading of the lawe: namely, not only to know ſinne, but alſo to be daunted at the féeling thereof when we vnderſtand that we are in a maner conſumed of the wrath of God. The Apoſtle warely ſayth, that he knew not ſinne, and was ignorant of luſt, vnles the lawe had ſayd, thou ſhalt not luſt. But he ſayth not, that he had not ſinne before the lawe. For there was euen then alſo ſin in him, but it was not acknowledged. And a litle afterward, how ſinne was in him then he declareth, ſaying, Sinne before the lawe was dead: but ſo ſoone as it came it reuiued agayne. Sinne in dede was before, but yet not ſo vehement: wherefore alſo it ſemed the les to be accuſed. And for that cauſe Chriſt ſaid, If I had not come, and ſpoken vntounto them, they ſhould hauehave had no ſinne. By which wordes he ſignifieth, not that they ſhould vtterly hauehave bene without all ſinne, if he had not come, but that they ſhould not hauehave ſinned ſo greuouſly. But thou wilt ſay, ſeing the laweWhy the law is ſayd to ſhew ſins and not vertues. ſheweth not only ſinnes, but alſo good déedes, why doth the Apoſtle only ſay, that it ſheweth ſinne? I anſwere, as before I anſwered. For that the lawe was not able to ſhew vertues (which are known by experience and féeling) neither in men ſtrange from Chriſt, nor in the regenerate. For in men ſtrange from Chriſt, the lawe found nothing but ſinne. And in the regenerate it found rather certayne inchoations or beginnings, then perfect vertues. Farther by this place we vnderſtand,The law is diligently to be learned. that the lawe is with great diligence to be learned and to be peyſed in the minde: as without which both the force of ſinne is not knowen, and the grace and mercy of him that forgeueth is contemned. And becauſe this is very hurtful, therfore the holy ſcriptures alwayes inculcate into vsus the knowledge of the lawe, and pronounce them bleſſed, which are occupied in it day and night. Which is true if therewith all be ioyned Chriſt the only ende of the lawe. And that the law might the eaſelyer be vnderſtand, God alwayes rayſed vp and inſpired holy prophetes to expound it vntounto the people: when they ſharpely cried out agaynſt the ſinnes of their times. Chriſt alſo our Sauiour hath deliuered vntounto vsus a moſt exquiſite interpretacion of the lawe. Now they at the laſt are to be counted to rede the lawe ofWho are with fruite occupied in the contemplacion of the law. the Lord with fruite, which ſo often as they lay away the booke, acknowledge in themſelues ſomewhat, which muſt be by the mercy of God forgeuen, and by his grace be amended. Agayne by theſe wordes of the Apoſtle, is the law… defended from their ſclander, which crye out that it is euill, and proceded from an euill God. For they ſay, that the lawe is euill and ſinne, which thing Paul expreſſedly denieth. For he anſwereth, God forbid, Farther how can it be ill, which condemneth and forbiddeth luſt, which they are compelled to confeſſe to be ill? But wheras he ſaith by the law ſin entred in, that is ſpokē by a metaphore. For that blame which theſemē aſcribe vntounto y^• law, ought to be trāſferred vntounto corruptiō y^• naturally grafted in vsus. And although the lawe in many ſeme to worke nothing els, but more and more to heape vp ſinnes, yet that commeth not therefore, for that it ſelfe is euill, but for that it can, of a corrupte nature bring foorth no other thing. But why the lawe is vnpleaſant and hatefull vntounto vsus, that hereof commeth (ſaithWhy the law is odious vntounto vsus. Ambroſe) for that it alwayes ſheweth thinges euill, namely, ſinnes, and condemnation. But there is none which will gladly heare of thoſe thinges. Yet they, that be godly indede, although they are by it bitten, for it, doo geue thankes vntounto God. For they féele, that by the preaching thereof they get incredible fruites. But before we paſſe ouer this place, there are a fewe thinges to be ſpoken of, whiche in my iudgement ſeme very neceſſary to the full vnderſtanding thereof. ThereWhat is prohibited in this commaundemēt Thou ſhalt not luſte. are ſome which thinke, that this commaundement, Thou ſhalt not luſt, forbiddeth not the prauity and corruption of nature, or the firſt motions, whereby we are affcted towardes thoſe things which God hath forbidden: But by that commaundement (ſay they) is only prohibited the conſent of the will and of the minde. And then at the length they confeſſe that we ſinne, whē we geue place vntounto thoſe firſt motions, and ſuffer ſinne to raigne in vsus. But thoſe thinges, whiche followe in this ſelfe ſame chapiter do moſt manifeſtly reproue them. For Paul ſheweth, that he entreateth of that luſt, which is irkeſome vntounto a minde that ſerueth the lawe of God. And he addeth, that by it he doth that euill which he hateth. But theſe thinges hauehave no place, where the conſent of the minde is ioyned with all. And of this kinde of luſt he cryeth out: Ʋnhappy man that I am, who ſhall deliuer me frō the body of this death? And he addeth, that he is of it drawen captiue agaynſt his will, and reſiſting it. Wherefore ſeing this luſt is of this nature, there is no cauſe, why it ſhould be wreſted vntounto the conſent of the minde. But herein our aduerſariesThat commaundemēt which can not be fulfilled is not in vaine geuen. are excedingly deceaued, for that they thinke, that this precept is in vayne geuen, if it prohibite that which can not be auoyded in this life. And it is a thing ridiculous, ſay they, to commaunde any thing vntounto the brute and fooliſhe fleſhe, and to the irrationall partes of the minde, whiche vnderſtand no ſuch thing, and are of neceſſity moued to do that whereunto they were inſtituted. But theſe men ought to hauehave remembred, that this precept was geuen vntounto man endued with reaſon: and that not in vayne, nor without purpoſe. For God had created man to hys owne image and likenes. Wherefore it was requiſite, that he ſhould hauehave nothing in him, which ſhould not agrée with the will of God. Neither are the commaundementes, which can not be performed in this life, geuen in vayne to men, as theſe men fayne. For the lawe of God hath a farre other ende, then that it ſhould be abſolutely performed of vsus, or that we ſhould by the obſeruation of it obtayne righteouſnes. Wherefore luſt is of two ſortes: the one is a manifeſt conſent ofLuſt of two ſortes. the minde, which pertayneth to eueryevery one of the commaundementes of God. For anger and hatred pertayne vntounto this commaundemente, thou ſhalte not kill: Luſt and filthy deſire pertayne vntounto this commaundement, thou ſhalt not committe adultery: the other is a generall luſt, which is a proneſſe againſt the will of God, and is, with all the motions thereof expreſſed in the laſt precept, thou ſhalt not luſt, but there is yet remayning a doubt, for Moſes ſetteth not foorth that precept, ſo ſimply and playnely as doth Paul: but ſayth he, Thou ſhalt not luſt after thy Paul conciliated with Moſes.neighbours houſe, hys field, hys ſeruaunt, hys mayde, hys oxe, or hys wyfe. The cauſe of this diuerſity is, for that whē as Moſes ſhould geue the lawe to men being rude, he would more openly and more plainely deſcribe luſt by the obiectes whereunto it is caried, that they mought the eaſilier vnderſtande it. But Paul which ſawe that he had to do with them that knew the law, thought it inough preciſely to ſay, thou ſhalt not luſt, ſuppoſing y^• it ſhould néede no farther declaration. Yea nether didMoſes re…o…ed not all thinges w…unto our luſt is ca…ed. Moſes recken vp all things, whereunto we are by luſt led. He thought it ſufficient to recken a certaine fewe thinges which ſtraight way were perceaued of eueryevery man, as groſſe and manifeſt. And ſo we ſée, that God in like maner vſed the figure Synecdoche in a maner in all the reſt of the commaundementes. Which thing Chriſt in Mathew hath plainly tought vsus, when againſt the traditions of theGod in the commaundementes vſed the figure ſynecdoche. Scribes and of the Phariſeyes, he defended the true meaning of the law. For he tought, that in that commaundement, thou ſhalt not kill, is not only prohibited the hand, but alſo contumely, hatred and wrath. And that in this commaundemēt, Thou ſhalte not commit adultery, is not only forbidden the vncleane action, but alſo the luſtfull looking and all maner of inflamatiō of the minde towards a woman not being thy wife. After the ſame maner we could eaſily declare that in all the reſt of the commaundemēts is vſed the figure Synecdoche. Farther in eueryevery oneIn all the commaundementes are commended the vertues cōtrary vntounto that vice whiche is prohibited. The ten commaundementes like the ten predicamentes of Ariſtotle. of the commaundementes are commended the vertues, which are contrary to that vice which is there prohibited. For when we are forbidden, to beare falſe witnes againſt our neighbour, therewithall alſo we are commaunded, to defend the truth, and erneſtly to ſuccour the good fame of our neighboure & when we are forbiddē to ſteale we are alſo cōmaūded to be liberal towards our neighbours & to communicate ſuch things as we hauehave to them y^• want. And to declare y^• which oftentimes commeth into my minde, the ten commaundementes of the lawe ſeme in my iudgement in all partes as touching honeſty, filthynes, vertue, and vice, to extend as farre as the ten predicamentes of Ariſtotle, For, as there can nothing be found in the nature of thinges, which pertayneth not to thoſe predicamentes, ſo is there no vertue, no vice, nothing honeſt, nothing filthy, which can not be referred to ſome of the ten commaundementes. And as all the generall wordes, and perticular kindes of the other predicamentes are reſolued into the predicamente of ſubſtance, ſo may all outward ſinnes be reſolued into luſt. And as the predicament of ſubſtance hath matter and forme, as the firſt and chiefe ground, ſo the whole conſent of our minde to ſinne, is reſolued into the prauity of our nature. Wherefore although in the lawe are ſet forth thinges knowen and groſſe, yet in them God requireth that, which is commaunded in the firſt and laſt commaundement, namely, that we ſhould hauehave the motions both of the body and of theThe commaundemēt againſt i…ſt is not well deuided into two. minde honeſt and clene, and that we ſhould abhorre from all thoſe thinges which God hath forbiddē vsus. Farther this to be noted that Paul bringeth this as one only precept. Thou ſhalt not luſt. Wherefore I meruail at certayne amongſt whom alſo is Auguſtine, which of one commaundement do make two: as though in the one is prohibited adultery, when it is ſayd, thou ſhalt not luſt after the wife of thy neighbour: and in the other is forbidden, that we couet not an other mans land, houſe, oxe, ſeruaunt, and maide. But if the preceptes ſhoulde increaſe in number according to the number of the thinges that we luſt after, we ſhould of one commaundement make in a maner infinite commaundementes. For it is poſſible that we may couet our neighbours honors, dignityes, veſſels, money, garmentes and infinite other ſuch like thinges. But there are others, which to kepe the ful number of ten in the commaundements, hauehave left this commaundement: Thou ſhalt not luſt, vndeuided and hauehave deuided the firſt precept into two parts: ſo that in the firſt part they put this, thou ſhalt hauehave none other Goddes: and in the ſecond, thou ſhalt not make to thy ſelfe any grauen image &c. But I thinke that eitherWhych is the firſt precepte. of theſe partes pertayne to one and the ſame precept. And I ſuppoſe the firſt commaundement to be that, which is ſet before the reſt in ſtede of a proheme: I am the Lord thy God which hath brought thee out of the land of Egipt. For in thoſe wordes are we commaunded to count him for the true God. And that we ſhould not thinke that he is to be worſhipped together with other Goddes, ſtraight way is added the ſecond precept, wherein we are prohibited to worſhip ſtrange Gods,In the fyrſt commaundement is offred vntounto vsus the Goſpell. and grauen thinges and images. And if a man will more narrowlye conſider the thing he ſhall ſée that together with as it is his firſt commaundement is offred vntounto vsus the Goſpell. For God in it promiſeth that he will be our God. And in that which is mencioned of the deliuery out of Egipt, is contayned a promiſe touching Chriſt. But to returne from whence we are digreſſed, we ought certaynly to hold, that in this precept, Thou ſhalt not luſt, are prohibited our corrupt inclination and euill motions of the minde: which we ſhould not acknowledge to be ſinnes, vnles the lawe had ſhewed them vntounto vsus. Ariſtotle, Pigghius, and ſuch other like, for that they were ignorante of the lawe of God, contende that theſe are not preceptes.

But ſinne tooke an occaſion by the commaundement, and wrought in me all maner of luſt.] Hetherto Paul hath declared, that the lawe only ſheweth ſinne. Now he toucheth the true cauſe of all tranſgreſſions. Which cauſe he plainly calleth ſinne by which word he vnderſtandeth the corruption of nature & y^• remnants of original ſin. The law is as a ſcholemaſter: & therfore it only teacheth & inſtructeth. But of it ſelfe it bringeth not forth theſe euils. This place of Paul excellently ſetteth before our eyes, what maner ones we are by the tranſgreſſiō of our firſt parentes. When we are called vntounto God, we flye away from him, when we are inuited to vprightnes and eternall life, we runne away hedlonge vntounto ſinne and death. So that thing which ought to be vntounto vsus a remedy, increaſeth & aggrauateth the diſeaſe. Deſperate diſſeaſes, as a canker, and the leproſy, are of ſo greatDiſſeaſes paſt hope. ſtubburnes, that by laying remedies vntounto them they ware worſe and worſe, wherfore the phiſitions geue them ouer. Euen ſuch is our luſt. Who will abide ſuch an horſe, which how much the more he is pricked forward with ſpurres, ſo much the more goeth backward? Vndoubtedly that ſonne is of a very wicked nature, which as ſoone as he heareth the commaundemēt of his louing father, ſtraigthway with all his endeuor laboureth to the contrary. But we are fallen ſo farre, that certaine thinges therefore ſeme ſweete, for that they are forbidden vsus. Therefore Salomon ſayth: waters ſtollen are the ſweeter. Auguſtine wiſely waighyng wythCertaine things ſeme ſweete euen therfore for that they ar forbidden. hymſelfe thys prauity, in his booke of confeſſions accuſeth hymſelfe, for that when he was yet a childe, he wyth others ſtole away other mennes peares, not for that he was hungry, or for that he would eate them himſelfe, or geue them vntounto others (for they were ſower, and he had much better at home) but only to do ill, and to committe thoſe thinges which were forbidden him. Paules wholeThe ſcope of Paul. ſcope is this, to tranſfer the fault which was layd vponupon the Law, vntounto our prauity. For the Law ought not to be accuſed, that it was an occaſion of ſinnes. For there is nothing ſo good, but that it may be an occaſion of greate euelles. Our ſauior ſaith of himſelf, If I had not come & ſpoken vntounto thē, they had had no ſin. And in the 10. chapiter to the Hebrues: How much more greauouſer puniſhment ſemeth he worthy of, which hath troden vnderunder foote the ſonne of God? And Paul ſtraight way in the beginning of this epiſtle reproueth the wiſe men of the Gentles, for that when they knew God by the wonderfull order and beawty of thinges created, they yet glorified him not as God. Whereby it came to paſſe, that the knowledge of God, which they had gathered by nature, was vntounto them an occaſion ofA ſimilitude. greater damnation. If a phiſition ſhould forbid vntounto one ſicke of an agew cold drinke, and he ſhould therefore begin more feruently to thirſt, that is not to be attributed vntounto the phiſition. And euen as in this caſe, the corrupt affection of the ſicke party is the ground of this euill, ſo the corruption of our nature is the true and proper cauſe of ſinne. Wherfore we muſt continually pray vntounto God, that it would pleaſe him to renew in vsus our will. Farther we muſt put awayeInfidelitie confirmeth & ſtrengthneth luſt. infidelity, which excedingly ſtrēgthneth the luſt that is grafted in vsus. For if we verily beleued, that thoſe thinges which are prohibited of God will certainlye bring vntounto vsus deſtruction, we would not vndoubtedly commit them. For when before our eies is ſet preſent death of the body, we all flye from it. But when we beleue, that that which is ſet before vsus is not preſent death, or that we thinke we ſhall eſcape it by ſome meanes, we contemne the admonition: ſo if we beleued God when he threatneth death vntounto ſinners, we woulde vndoubtedlye obey his commaundements But foraſmuche as there ſtill cleaueth vntounto vsus that poyſon of infidelity, which the deuill breathed into Adam, when he perſwaded him, thatThe condition of our luſtes. that thinge ſhould not come to paſſe, whiche God had threatned, our luſte thus ſubtelly reaſoneth with vsus, that thoſe puniſhments which God hath threatned in the law, ſhall not be inflicted vpō the tranſgreſſors ſo roughly, as they are there ſet forth: and that it is poſſible that we may by ſome meanes eſcape them. More ouer by this place we ſee, that they are in miſerable and vnhappy caſe, which ar ſtraungers from Chriſt. For al thinges though they ſeeme neuer ſo good, turneAll thinges turne to euill to them that are ſtraungers frō Chriſt. to them vntounto euill, which thing Paul durſt affirme of the law, that is, of the word of God, how then can it be doubted of other things? And that which Paul ſayth, by the law is wrought in vsus all maner of luſt, ſome ſo interpretate, as though before y^• Law there was no luſt in vsus. But theſe mē ought to cōſider, that Paul wrote, that ſinne by the law wrought in vsus all maner of luſt. And if ſinne wrought it, then muſt it nedes be, that it was in vsus before. And when as ſuch ſinne is called luſt, it is not ſimply ſayd, that it wroughte luſte, but there is added this woorde All, which ſignifieth, whole, perfect, and abſolute luſt. Wherefore Auguſtine expounding this place, ſayth, luſt was before the law, but not full and abſolute. Nether diſagreth Chriſoſtome from this expoſition. Ambroſe alſo ſayth, when the Apoſtle ſayth, All maner of luſt, he thereby ſignifieth all maner of ſinnes. Wherefore it is very manifeſt, that Paul ment nothing ells, but that out of our contaminate and corrupt nature, when it was prouoked by the Law, ſprang all maner of ſinnes, or (as they vſe to ſay) actuall ſinnes. Nether wanteth this an Emphaſis, in me. For if theſe thinges happened in Paul, who, as he himſelfe writeth vntounto the Galathi. had profited in the religion of the Iewes aboue all the men in his time, and as he ſayth vntounto the Phillippians, Had walked without blame in the righteouſnes of the law, and as he writeth in the firſt to Timothe, Had from his elders ſerued God in a pure conſience, What is to be thoughte of vsus, whiche are neyther ſtudious of the Lawe, norWhither the Apoſtle here tooke vponupon him the perſon of an other man. yet doo in any part performe the thinges which we doo know? I know there are ſome with think, that the Apoſtle here toke vponupon him the perſon of an other mā, ſo that theſe thinges are not pertayning vntounto him, but vntounto men not yet regenerate, or ſtill wallowing in ſinnes. And Auguſtine ſemeth ſometimes to hauehave bene of that minde. But in his. 2. booke of Retractations the. 1. chap. he ſayth, that he was moued vponupon moſt iuſt conſideration to reuoke that. For it is very playne by thoſe things which follow, that Paul entreateth of ſuch a man, as in mind ſerueth the Law of God, and delighteth himſelfe therein, which hateth euill, and is drawen agaynſt his will vntounto the Law of ſinne. Wherefore he concludeth that theſe wordes ought to be vnderſtand both of Paul and of all the godly. And yet followeth it not of neceſſity that we ſhould ſay, y^• Paul by reaſon of natural luſt fell into al kindes of ſins. For here is not entreated of the outward actions, but of the affectes of the mind, and the firſt motions. Nether is here cōſidered what is done, but what may be done by our naturall prones vntounto euill.

For vvithout the lavv ſinne vvas dead.] Then men are ſayd to be without the Law, when ether by reaſō of age they can not attayne to the vnderſtanding therof, or ells whē now being come to full age, they ether nothing at al peiſe it, or very ſclenderly. He ſayth that ſinne was dead, bycauſe, as it is written to theHow ſinne was deade. Corrinthiās, The force of ſinne is the Law. And euē as that body is ſaid to be dead, which vtterly wanteth all maner of ſtrengths, ſo ſinne alſo was ſaid to be dead for that whē the Law was not, it was not of efficacy, & wāted his power. That which is dead moueth not it ſelfe. So ſin, whē it was not impelled by any law, nothing at all moued vsus: but was ſluggiſh, & after a ſort dead, ſo y^• it was ether litle or in a maner nothing at al felt. But as ſone as y^• Lawe came, it receaued ſtrengths. Chriſoſtome interpretateth That ſinne was dead, for that it was not knowen. VntoUnto which opinion Auguſtine leneth, when he fayth that it was hidden. But al theſe things tend to one end. For the Law ſtirreth not vp ſin, but by knowledge. Ambroſe ſayth, that ſinne was dead, bycauſe men before the Law thought they mought ſinne freely without puniſhment. But this ſentence we hauehave before confuted. For we hauehave ſhewed, that men alſo by the Law of nature felt, that God was angry againſt ſinne, and greuouſly puniſhed it. Vnles paradueneure Ambroſe ment this, y^• that thing was thē more obſcurely knowne then it was afterward, when the Law was geuen. But he ſayth moreouer, that by ſinne may be vnderſtand the deuill. For he toke an occaſion by the Law, to worke in vsus all maner of luſt: The law ſheweth ſin and ſheweth not the deuill.and he is ſayd of Paul, to hauehave bene dead before the Law, for that he not ſo carefully tempted men, as being ſure of them, as of his owne poſſeſſion. But as ſone as the Law was geuē, he ceaſſed of from that quietnes. But this interpretation is farre from the ſkope of the Apoſtle. For he entreateth of ſinne, which is ſhewed by the Lawe. And the Law ſheweth vices and wicked actes, and not the deuill. Which thing is proued by that which ſtreight way followeth.

For I knew not luſt, except the Lavv had ſayd, Thou ſhalt not luſt.] But it is wonderfull how Ambroſe entreating of this argument, ſhould ſay, that the deuill when the Law was geuen, loſt his dominion ouer men. For by the Law and ſinne, mē were made more obnoxions vntounto the deuill. This benefite we ow… vntounto Chriſt, and not vntounto the Law. Howbeit the Greke Scholies I knowe not by what meanes bend vntounto this ſentence touchyng the Deuill. For they ſay, that it is poſſible, that as our ſauiour is ſayd to be the way, the truth, and righteouſnes: So the deuill may be called ſinne, a lye, and death. The commentaries which are aſcribed vntounto Ierome, fauouring this ſentēce, bring a ſimilitude of an enuious mā, which is commonly ſo much the more moued againſt him whom he enuieth, how much the greatr… the benefite is which he ſéeth is beſtowed vpō him. So the deuil when he ſaw the ſinguler gift of the law of God, geuen by God vntounto man, began ſo much the more to rage againſt him, and by the commaundement of God, tooke an occaſion of raging. But whatſoeuer theſe fathers ſay, it is very plaine by the wordes of Paul, that he in this place ſpeaketh of that ſinne which is by the lawe brought to light, ſuch as is luſt. But they when they heard, that ſinne tooke an occaſion by the law, and ſeduced, and killed, thought that theſe things ought to be referred vntounto ſome certaine perſon, which might be diſtinct from vsus which are ſeduced and killed. But they ſaw not, y^• Paul by the figure Profopopoeia ſpeaketh euē Paul vſeth the figure Proſopope…. The commentaries aſcribed vn to Ierome make wyth the Pelagians.of our ſinne and luſt. And they followed Origene as their author. But moſt of all, do thoſe commentaries erre, which beare the name of Ierome. For they in thys place vtterly make with the Pelagians touching originall ſinne. For thus in thē is it written. If when the law was not, ſinne was dead, they are out of their wits whiche auouch, that ſinne by traduction commeth from Adam vntounto vsus. Therfore here he ſayth ſinne was dead, for that it liueth not in infantes, which are without the law: that is, it is in them committed without puniſhment. For when the infante ſpeaketh ill vntounto the parentes, it ſemeth to be ſinne, but yet ſinne not liuing, but dead. Although the child ſinne, yet ſinne is dead in hym: for he is not ſubiect vntounto the law. Thus much in that place. But touching the ſinnes of infantes, and eſpecially of them that are not regenerate, Auguſtine, was of a farre other opinion, and eſpecially in his bookes of confeſſions. Neither do the Catholikes doubt, but y^• Original ſinne is traduced from Adam into his poſteritie, and that by it are condemned thoſe infantes which areHow ſinne in infantes is ſayd to …e dead. ſtraungers from Chriſt. Howbeit ſinne may be ſaid to be dead in them, for that it is not knowen of them, and for that they féele not themſelues moued therwith.

But when the commaundement came, ſinne reuiued: but I was dead, and the commaundement which was ordeyned vntounto lyfe, was found to be vntounto me vntounto death.] When ſinne was dead, he ſaith that he liued, for y^• he was not troubled, neither was his conſcience made afeard. Yet did he not liue in dede: but as Auguſtine ſaith, he ſemed vntounto himſelfe to liue. As, when a man thinketh thatA ſimilitude. his enemy now ceaſeth, and is quiet, he beginneth to be ſecure. So Paul ſaith, that when he was without the law, he ſemed vntounto himſelfe to liue: but when the commaundement came, things began a new courſe. Sinne (ſaith he) reuiued, and I was dead. So vndoubtedly ſcandeth the caſe. When ſinne is dead, then do we ſeme vntounto our ſelues to liue. But whē it once reuiueth, we ſtraight way are dead. For we féele in our ſelues the wrath of God, and condemnation. And when the elect are ſo dead, Chriſt rayſeth them vp agayne, and killeth ſinne in them. For he pardoneth whatſoeuer is done amiſſe: and breaketh and diminiſheth whatſoeuer of the corrupt luſt is remayning. Wherfore the death of ſinne is two maner of wayes, the one is not a very death, but a counterfait death, for that y^• law is abſent. For ſinneThe death of ſinne two maner of wayes. All are not after one & the ſame manner killed of ſinne. Why ſinne is ſaid to reuiue. without the law is neither knowen, nor any thing moueth vsus. But the other deth of ſinne, is the true death, when as it is ſlayne of Chriſt, and crucified together w^t him. But this is to be noted, that wheras ſinne reuiueth, and killeth mē, ſome are killed to ſaluation: as are thoſe which flye vntounto Chriſt, and are by him reuiued: but others are killed to deſtruction: as Iudas, Cain, and ſuch other lyke, which when they knew their ſinne, diſpaired of ſaluatiō. Sinne is ſayd to hauehave reuiued, bicauſe it was in vsus before: and as ſayth Augustine and other interpreters, bicauſe it had from the beginning, ſone after the fall of Adam, liued in the nature of man: but by little and little all the féelyng therof was cleane blotted out. But bicauſe theſe mē ſeme by the law to vnderſtand the commaundement geuen vntounto the firſt parents in Paradiſe, which (as I before declared) is ſtrange from the purpoſe of Paul: therfore we muſt ſimply ſay, that ſinne reuiued, for that it now began to poure forth his ſtrengths, which before it did not, when it ſemed to be dead.

And the commaundement which was ordeyned to lyfe. &c.] He ſayth y^• Howe the commaundement is ſayd to be inſtituted vntounto life.the commaundement was inſtituted to lyfe: not that it gaue lyfe, but for that it teacheth thoſe thinges which ſerue vntounto lyfe, and ſeuerely requireth them, and vnles they be done threatneth deſtruction. He ſayth not, that the commaundement is death, but only turned to death: for otherwiſe the ſcope of the law is, to ſhew and aduance lyfe as much as lieth in it. But that it cannot performe it, it commeth through our default.

For ſinne toke an occaſion by the commaundement, and deceiued me, & by it ſlew me.] He repeteth that which he before ſayd, that ſinne tooke an occaſion by the commaundement, to encreaſe in vsus tranſgreſſions. This repeticion (as theThe repeticion declareth the neceſſitye of the doctrin… Gréeke Scholies note) declareth that this doctrine is very neceſſary. For ſo great was the authority of the law amongſt the Iewes, that they could not be perſuaded that they were through Chriſt deliuered from it. But in this repeticion Paul addeth certayne thyngs, which before he ſpake not of. For before he wrote, that ſinne takyng an occaſion by the commaundement wrought in him all maner of luſt. Now he declareth alſo, how it wrought it: namely, by deceauyng. Farther alſo he addeth, what followed after al this luſt, beyng thus wrought. By it (ſayth he) it ſlew me. In ſumme he ſheweth thrée things, which ſinne (being ſtirred vp by y^• law) worketh in vsus. Firſt, it deceaueth: Secondly, in them that are deceaued, it engendrethThe effects of ſinne irritated by the lawe, What is the deceate of ſinne. manifold kindes of ſinnes: which is to worke all manner of luſt: laſt of all it ſlayeth. But what this deceauyng is, all men are not of one opinion. Some which by ſinne will hauehave to be vnderſtand the deuill, referre theſe things to hys temptyng, wherby they ſay that he deceaueth vsus, takyng an occaſion by the law. But ſéeyng this expoſition is not (as we hauehave ſayd) to be allowed, therfore we muſt of neceſſity ſéeke for an other. Auguſtine thinketh, that here is vnderſtand a double deceauyng: for firſt by the prohibition of the law is ſtirred vp our luſt, ſo that ſinnes forbidden vsus, are more pleaſant vntounto vsus, & we take greater delight in them. Farther if there be any thyng done of vsus rightly, y^e ſame we wholy attribute vntounto our own ſtrengths, and thynke that we hauehave fully ſatiſfied the law. Others ſay, that our corrupt and vitiate nature herein deceaueth vsus, for that it fayneth it ſelfe gladly to admitte, and wyth great reioycing to allow the law. For we wyll all ſeme to beWe will al… ſeme to be louers of vertue. louers of the vertue. And hereof it commeth, that ſo many ſo ſoone as they heare y^e Goſpell preached, wyth great reioycing receiue it: but when a life correſpondēt to the Goſpell is required at their handes, ſtraight way they ſtep backe frō it. So ſinne grafted in vsus, although it fayn it ſelf to fauour the law of God: yet it continually draweth vsus from it, ſo far is it of, that it truly conſenteth vntounto it. Although all theſe things be true & worthy of noting, yet vntounto me this ſemeth a more playnerWhat is the true deceate of ſin. expoſition, to ſay, that ſinne therfore deceaueth vsus, for that it perſuadeth vsus, that thoſe things which are againſt the law, are profitable, and for that it turneth away our thought from the puniſhments which the law threatneth vntounto vsus, and biddeth vsus to truſt that thoſe puniſhments may either be auoyded, or els ſhall not be ſo greuous as they are there ſet forth. And ſo in all ſinnes which we committe is mingled ſome ignoraunce, which is poured into vsus by the deceate of our naturall luſt.

VVhe…fore the Lavv is holy, & the commaundement is holy, & iuſt, & good.] The concluſion of thys part. Paul followeth Dauid.Here hauehave we the concluſion of this part. The Lawe is acqnited from all that ſuſpicion, whereby it was ſayd to be the cauſe of ſin. For it (ſayth he) is holy. The Apoſtle ſemeth to hauehave taken theſe properties of the Law, out of the 19. Pſalm, where the Law in the Hebrew is ſayd to be: Torah Iehouab Temimah meſchiuah nepheſch, that is, perfect, vpright, and pure. And when he had pronounced, that the Law is holy he addeth touching the commaundement, that it alſo is holy, iuſt, and good. He ſo ſayth as I thinke for no other cauſe, but for y^• he would commend the Law, and whatſoeuer is cōtayned in it. Chriſoſtome vpō this place proueth, that the Apoſtle ſpeaketh theſe thinges of no other Law, but of the law of Moſes, which thing ſeing we alſo before proued, there is no nede here to rehearſe again his reaſons. And although the Law by very good right, be ſetforth with theſe prayſes, yet ought we not therefore to thinke, that we are by it iuſtified. For Paul moſt manifeſtly ſayth, that it was ordeyned to life, but it turned vntounto vsus to death.

Was that then which is good made death vntounto me? God forbid but ſinne that it might aypeare ſinne wrought death in me by that which is good, that ſinne might be out of meaſure ſinnefull by the commaundement. For we know that the Law is ſpirituall, but I am carnall being ſold vnderunder ſinne.

VVas that then vvhichwhich is good, made death vntounto me? God forbid: but ſin, that it might appeare ſinne, vvrought death in me, by that vvhichwhich is good.] Hither to he hath cleared himſelfe of the ſclaunder which was rayſed vp agaynſt hym by his aduerſaries, as though he ſhould teach that the Lawe is the cauſe of ſinne. Now he diſchargeth himſelfe of an other crime wherof he was publiquely accuſed, as though he ſhould ſay, that the Law is the cauſe of death. For foraſmuch as death and ſinne are ſo ioyned together, that the one is alwayes engendred of the other, therefore Paul, when he had confuted the firſt obiection touching ſin, goeth to the other obiection concerning death. For before he denied, that the law was of it ſelfe the cauſe of ſinne: now he alſo denieth it to be the cauſe of death. And euen as before he defended the Law by tranſlation, when as he ſayd, thatAs the law by it ſelfe is not the the cauſe of ſinne ſo alſo is it not the cauſe of death. the luſt naturally grafted in vsus is the true and proper cauſe of ſinne: So now alſo he vſeth the ſelfe ſame tranſlation, and aſcribeth death not vntounto the Law, but vntounto the vice grafted into vsus by nature. If a man demaund what commodity hereof followeth, that our luſt beinge irritated by the Lawe, committeth more haynouſer wicked facts and bringeth death, he anſwereth, that we are thereby brought opēly to the knowledge of the malice of our naturall prauitye: which prauity herein chiefely conſiſteth, that it perniciouſly abuſeth the moſt excellent Law of God: ſo that y^• which was ordeyned to good, doth now bring vntounto vsus deſtructiō. And yet muſt we not ſticke & ſtay in this knowledge of our miſery. For the more we know, that we are in perdition, with ſo muche the greater endeuorWe muſt not ſtay in the knowledge of our miſery. The ſcope of the whole ſcripture. Why the law is not the cauſe of death. ought we to flye vntounto Chriſt: at whoſe hands alone we muſt looke for ſaluation, and who is the only remedy of our ſo greate miſery. And this is the ſkope of the whole ſcripture. For eueryevery where in it is ether declared our prauity, or ells ſet forth the mercy of God thorough Chriſt. The reaſon whereby Paul proueth, that the Lawe is not the cauſe of death, is this: That whiche is ſpirituall and ordeyned vntounto life, can not bring death: But the Law of God is ſpirituall and or deyned to life, wherefore it can not properlye be the cauſe of death. The Maior or firſt propoſitiō hath two parts: the firſt is, that the Law can not bring death, for that it was ordeined vntounto life. This ſentēce is proued by the nature of things contrarye: For death and life, foraſmuche as they are thinges contrarye, can not at one time be found in one and the ſelfe ſame ſubiect. For it is not poſſible, that of one and the ſame Law, ſhould in the ſelfe ſame men together at one and the ſame time, be engendred both life and death. The ſecond part is, that the law is ſpirituall, and therefore can not bring death. And that is hereby proued, for that the nature of the ſpirite is, to quicken, and not to deſtroy.

VVas that then which vvas good, made death vntounto me?] Thys he thereforeWhat is the nature of the ſpirite. obiecteth vntounto himſelf, for y^• before he ſemed to ſpeak things repugnant, namely, y^• the commaundemente was ordeyned vntounto life, but yet turned to him to death. Theſe thinges ſeme at the firſt ſight not well to agree. It ſemeth that he ſhould rather thus hauehave ſayd: What then? Is the Law which bringeth life, made vntounto me death? But Paul to ſet forth the obiection more vehemently, comprehendeth the Law vnderunder this word Good: or this pronowne which, is referred to y^• which was before ſpoken, namely, ordeyned to life. For before he had affirmed both: namely, that the Law is both good, and alſo ordeyned to life. Wherefore he now not without cauſe obiecteth vntounto himſelfe: Was that then which was good, made vn to me death. God forbid. But Sinne (here vnderſtād) vvas made vntounto me death. For ſo is the ſentence to be made perfect. Now he declareth what vtility the Lawe, which was geuen, broughte. For he ſayth that ſinne abuſed it and by it ſlewe vsus: that (ſayth he) it mought be knowen and appeare that ſinne, by that which was good, wrought vntounto me death. God would hauehave vsus to vnderſtand, that our corruption is greate, that by the Law, that is, by a thing moſt good, it bringeth death. Paul ſpeaketh not here chiefely of the death of the body, althoughe it alſoWhat death Paul here meaneth. doo follow, but rather of that death, whereinto we incurre, when we erneſtlye fele our ſinne by the knowledge of the Law. For hereby we ſee that we are obnoxious vntounto the wrath of God, & adiudged to hell fire. Which thinge when weA taſte of ē ternall condemnation. A ſimilitude. w^t efficacy & ſeriouſly conſider we fele in our ſelues ſome taſt of eternall condē nation. By which meanes it commeth to paſſe that although in body we liue, yer we are ſayde to be ſlaine of ſinne by the Lawe. And as they which are kept in priſon, after that they know that ſentence of death is geuē vponupon thē, although they are permitted to liue two or three dayes to take their leue of theyr frends, yet are they filled with incredible heauines and horror, and eueryevery houre hauehave a taſt of theyr death, ſo that al that time they may ſeme rather to dye then to liue.An other ſimilitude. And euē as they which are ſure to be very ſhortly rewarded with a greate and looked for reward, although in the meane time they take greate paynes, yet do they nothing weighe that trouble, for that euen in theyr labors they ſeme to thē ſelues to hauehave after a ſort the fruition of theyr hoped for reward, and to hauehave it in a maner in theyr hands: So they which by the Lawe ſee & fele, that they are now condemned to eternall death, take no pleaſure at all in the delights of thys life, For euen now they fele in themſelues, that thoſe paynes are begon. But many maruell, that Paul ſhould ſay that this came to paſſe in himſelfe, and eſpecially when as he writeth vntounto the Galathians, that he had profited in the religion of the Iewes aboue all the men in his time. And vntounto the Phillippians, That he had How Paul was decraned and ſlaine of ſin.bene conuerſant in the righteouſnes of the Law, without blame: And vntounto Timothe, That he had from his elders ſerued God with a pure conſcience. But Auguſtine in hys firſt booke agaynſt the two epiſtles of the Pelagians in the 8. and 9. chapiters diligently diſſolueth this doubt. He mought (ſayth he) be honeſtly conuerſant in outward workes, ſo that before men he mought without blame performe the righteouſnes of the Lawe. But before God, and as touchinge the affectes of the minde he wa… not free frō ſinne. For it mought be that he thorough feare of men, or through feare of puniſhmentes, which God threatneth vntounto tranſgreſſors was moued to liue vprightly: but as touching Paul acknowledged himſelf… obnoxious vntounto the luſt grafted into him by nature.luſtes and inward motions, agaynſt which, men would not that God had made any Law, he alſo was obnoxious vntounto vice & ſinne. Nether was h… by faith and charity as he ought to hauehave bene, ſtirred vp to the workes whiche he did. And that he erred, he hymſelfe teſtifieth of himſelf in many places. VntoUnto y^e Eph. the. 2. cha. he ſayth, And you that wer dead in ſins, wherin in times paſt the walked according to the courſe of this world, & after the prince that ruleth in the ayre, euen the ſpirite that now worketh in the children of diſtruſt. Among whome we alſo had our conuerſation in times paſt, in the luſts of our fleſhe, in fulfilling the will of the fleſh, and of affections, and we were by nature the children of wrath as well as others. But GOD, which is rich in mercye, thorough hys greate louelove, wherewith he loued vsus, euen when we were dead by ſinnes, hath quickened vsus together with Chriſt. And vntounto Titus: For we alſo were once fooles, diſobedient, ſtraying out of the way, ſeruing the deſires, and pleaſures in maliciouſnes and enuy, one of vsus hating an other. Such a one was Paul before he was conuerted vntounto Chriſt, although he mought not vnworthely make great boaſt of his outward righteouſnes. And that thou ſhouldeſt not ſay, that he was changed and deliuered frō theſe ſinnes, when he began earneſtly to apply himſelfe vntounto the doctrine of the lawe, wherein he ſo much profited, that he coulde now be neither accuſed nor ſlayne of it, he hymſelfe in the ſelfe ſame epiſtle to Titus auoutcheth, that he was Paul affirmeth that he was iuſtified by Chriſt only.by Chriſt only iuſtified, and by the benefite of the holy ghoſt acquited. Wherefore before he was come to Chriſte, the knowledge of the lawe coulde do nothing but kill him. For thus he ſayth, but when the bountifulnes and louelove of God our Sauiour towardes man appeared, not by the workes of righteouſnes which we hauehave done, but according to his mercy he ſaued vsus, by the waſhing of regeneration, and of the renuing of the holy ghoſt, which he ſhed on vsus moſt aboundantly through Ieſus Chriſt our Sauiour, that being iuſtified by his grace, we might be made heyres according to the hope of eternall life. But vntounto that which he writeth vntounto Timothe, that he had from his elders ſerued God with a pure conſcience, anſwere may thus be made. That although he had not in him his conſcience accuſing him, yet this acquited him not from ſinne. For there are many and hauehave bene many Scribes and Phariſes, which being inſtructed with an ill conſcience, had an ill iudgement of the law of God:They which are not well inſtructed in the lawe ar not ſometimes reproued of their conſcience. whome yet Chriſt manifeſtly reproueth. Wherefore when as afterward came a more ſounder knowledge of the lawe, by it by reaſon of ſinne now known were they ſlayne. Farther we muſt ſee what it is that Paul goeth about in that place to perſwade vntounto Timothe, he ſayth, that he geueth thankes vntounto God, that without ceaſſing he maketh mencion of him in his prayers, and deſireth to ſee him. And that he ſhould not think that he ſpake this after any common maner, as though he did it only to flatter him, but ſpake not from the hart, he ſayth, that he had neuer bene accuſtomed to lye. And although his conſcience could not reproue hym of lying, yet were there a greater many other thinges, which the lawe being truely knowen mought reproue in him. And that he had not the perfect knowledge of the lawe, hereby it is manifeſt, for that he perſecuted Chriſt in hysPaul before his cō uerſion knew not the law perfectly. church, who is the ende of the lawe. In which thing he did nothing agaynſt his conſcience: for it was then in no other ſort enſtructed. And therfore he ſayth, be did it through ignorance and infidelity. Neither hath the law of God that power to kill, through ſinne, but when it is perfectly known. And theſe thinges are ſpoken of Paul when he was yet of the Iewiſhe religion. And how theſe thinges pertayned vntounto him after he knew Chriſt, and how they pertayne to vsus, ſhall afterward be declared. Howbeit in the meane time, theſe things ought to moue vsus, to deteſt the naturall ſinne grafted in vsus.

That ſinne might be out of meaſure ſinfull by the commaundement.] Here the Apoſtle declareth, that he entreateth not only of the knowledge of ſinne, which is perceaued by the lawe, but alſo of the comming of that wickednes which is wrought by taking an occaſion of the law. For by y^• figure Hyperbole Why the Apoſtle vſeth the figure Proſopopeia.he ſaith, that ſinne is made ſinfull aboue meaſure: And vntounto ſinne by a figure he fayneth a perſon, which ſinneth, deceaueth, and ſlayeth. Which he therefore did, for that he conſidered, that we are ſlow and blockiſhe, and vnderſtand not the pernicious blot of our originall ſinne. But becauſe the lattin tranſlatiō hath aboue meaſure ſinfull. Ambroſe demaundeth whether paraduenture there be any meaſure of ſinne granted by the lawe. And he anſwereth, that there is none: for the lawe condemneth all ſinnes vniuerſally: although he confeſſe that there isThe law cōdemneth all ſinnes. a certayne meaſure as touching the ſeuerity of God: aboue which meaſure God differreth not his puniſhements and vengeance. As it may be ſayd of the Chananites, There is with God a certaine meaſure of ſinnes, aboue which they are not ſuffered to eſcape vnpuniſhed.Sodoma, Gomorrha, and other nations, whome God ſuffered a longe while to eſcape vnpuniſhed: But afterward when they exceded that meaſure, whiche God coulde no longer ſuffer to excede, he vtterly ertinguiſhed and deſtroyed them. Although ſome ſay, that ſinne aboue meaſure encreaſed after the law was geuen, if it be compared with that tyme wherein the lawe was not. For then mought hauehave bene pretended ſome ignorance: but that ignorance, ſo ſoone as the lawe was geuen and publiſhed, was taken away: But I would rather expound this by the figure Hyperbole, that is, vnmeaſurably. For when luſt waxeth of force, we fall into all kindes of ſinnes. But the kindes of ſinnes can not be expreſſed. For euen as archers but one only way hit the marke, but yet infinite wayes myſſe it:A ſimilitude. ſo vertue conſiſting in the middeſt as a marke, we may infinite wayes erre from it, but there is but one only way to attaine vntounto it. That which is in the Greke, foreign may thus be turned in Lattin, Peccatum peccator, that is, ſinne a ſinner. But becauſe that ſoundeth not ſo well, it may be turned, ſinne out of meaſure vicious. Aristotle in his 3. of Ethikes ſayth, that of extreames the one is more vitious, and the other leſſe.

The lawe is ſpirituall, but I am carnall, being ſold vnderunder ſinne.] Here is rendred a reaſon why it is not to be imputed vntounto the lawe, that of the knowledge thereof followeth death. For (ſaith he) the lawe is ſpirituall, but the propriety of the ſpirite is, to geue life. And this thing experience well teacheth vsus. For we ſée, that bodyes do ſo long liue, how long there is in them ſpirite: and in nature, whatſoeuerWhy the law is ſayd to be ſpirituall. is moued of it ſelfe, and hath in it by any meanes life, it hath it by the benefite of the ſpirite. Wherefore if the lawe ſhould of it ſelfe bring death, doubtles it ſhould do it againſt the nature of the ſpirite. And the lawe is called ſpirituall for two cauſes. Firſt becauſe it was not deuiſed of mans vnderſtanding, as ciuil laws are: but was written by the miniſtery of Moſes in mount Sina, God himſelfe by his ſpirite being the inditer thereof. Wherefore comming of the ſpirite being the author thereof, it is call ſpirituall. It is called alſo ſpirituall: for that not being content with outward actions, it perſeth euen to the will and to the minde, and to the inward motions, ſenſes, and ſpirites of a man, and commaundeth vsus to obey it with all the ſoule, and with all the ſpirite. Wherefore they are fowly deceaued,An error in diſtinguiſhinge the law from the Goſpel. which ſo diſtinguiſhe the olde lawe from the new, that they thinke that the olde lawe only reſtrayneth the hand, but the new pertayneth alſo to the affectes of the minde. For they are not to be counted to ſatiſfy the olde lawe, which obſerue only an outward righteouſnes. And if they do not that which the lawe commaundeth, that which they do doubtles pleaſeth not God: yet rather it is to be counted ſinne. The lawe of God foraſmuch as it dealeth not with vsus after a ciuill maner, is notThe law of God dealeth not with vsus after a ciuill manner. content only with an outward honeſty of maners. Wherefore nether Socrates, nor Ariſtides by their righteouſnes ſatiſfied the lawe, though they be neuer ſo much commended of writers. And when the Phariſey had geuen thankes vntounto God, for that he was not as other men, but faſted twiſe in the weke, and did many other thinges which mought pleaſe men, Chriſt pronounced, that he went not to his houſe iuſtified. But without al doubt he ſhould hauehave obtayned righteouſnes, if by thoſe his workes which he made mencion of, he had ſatiſfied the meaning of the lawe. This excellency and perfection of the commaundementes of God, carnall men vnderſtand not, ſo that the Iſraelites when Moſes came downe from the mountayne, could not looke vponupon the brightnes of the countenance of Moſes. neither could they abide it. And we alſo ſo long as we vſe this vayle of humane reaſon,The law of God is not vnderſtand by the force of humane reaſon. ſhall not be able to behold the ſpirituall light of the lawe. Origene thinketh that the lawe is therefore called ſpirituall, for that it is not to be expounded according to the letter, as commōly it is ſayd, but by allegoricall ſenſes. But ſeing Paul here entreateth of the ten commaundementes, as that precept which is of him rited, Thou ſhalt not luſt, plainly declareth, this interpretation ought vtterly to bee counted from the purpoſe. For in this part of the law we may not deale with allegories. Neither doth Paul therfore ſay, that he is carnal, for that he vnderſtood notIn the Decaloge allegories hauehave no place. allegories, but for that he felt in himſelf affections ſtriuing againſt the law of God Now then foraſmuch as the law is ſpirituall, in that manner that we hauehave now declared, it followeth of neceſſitie, that it of his owne nature bringeth not death, but rather lyfe. For ſo Moſes in Deut. the 30. chap. ſayth: that he had ſet forth vntountoThe law of it ſelfe bringeth life. the Iſraelites life, and death: good, and euill: bleſſing, and curſing. For the perfect obſeruation of the law draweth with it, bleſſing, life, and good: and y^• violating therof bringeth curſing, euil, and death. And the law commaundeth not tranſgreſſion,It lieth not in our will and choiſe. in as much as we are corrupt, to choſe life. but obſeruation. But yet it lieth not in our choyce or will, of our own accorde to chuſe good, life, and bleſſing. For the commaundemēts of the law, are diſpleaſāt vntounto vsus, vntill the ſpirite of Chriſt come. And Chriſt ſayth: If thou wylte enter into lyfe, kepe the commaundements. And Dauid in the 19. Pſalme ſaith: That the law restoreth the mynde. Which teſtimonies if they be rightly vnderſtanded, teach this ſelfe ſame thing. But if a man demaund, whether theſe proprieties of the law, at any time attaine to their effect. We aunſwer, that they do: but yet euen then whē The law ſheweth forth his effects in the regenerate.the law is written not only in tables, but alſo in our hartes, and bowels. For thē, although the law be imperfectly expreſſed in our workes, yet are not the promiſes therof made fruſtrate, which in the elect of God are performed, not thorough merites, but thorough grace and mercy. After y^• the Apoſtle had in ſuch ſort cōmended the law, he rendreth a reaſon, why of it he drew not life, but death.

Commentary on Romans, Chapter 7 (1 of 2)

p. 160The ſeuenth Chapter.

The ſeuenth Chapter.