Commentary on Romans, Biblical exegesis 1 · Chapter 3 · Section 3 · Subsection 29
Quest. 25. How by the lawe came the knowledge of sinne.
1. The Apostle here confirmeth that which he said before, that none are iustified by the workes of the lawe, by the contrarie vse of the lawe, because thereby commeth the knowledge of sinne: therefore iustice and righteousnesse is not attained thereby.
2. The lawe, Origen vnderstandeth of the lawe of nature: Augustine onelyonly of the morall lawe, lib. de spirit. & liter. c. 8. but indeed the lawe is vnderstood here in generall: both the naturall, for euen before the lawe written, by the lawe of nature, Abimelech knew that adulterie was sinne, Genes. 20. but the morall more, by the which came a more full knowledge of sinne: likewise by the ceremoniall and iudiciall lawe sinne was manifested, but after a diuerse manner, ex accidente, accidentally, because the one was appointed in expiationem, for the expiation, the other in poenam, for the punishment of sinne, Tolet. annot. 14.
3. Now diuerse wayes doth the written lawe, whereof the Apostle specially speaketh, reueale sinne. 1. Ambrose sheweth that before the law written there was some knowledge of sinne, as he giueth instance in Ioseph, who detested the sinne of adulterie, to the which his mistresse enticed him: but it is so said, quia lex ostendit peccata non impune futura, because the lawe sheweth, that sinnes shall not goe vnpunished: so also Theodulus. 2. and by the written lawe, peccata clarius fuerunt cognita, sinnes were more euidently knowne: and some were knowne to be sinnes, that were not so taken before, leviora qua que non cognoscebantur esse peccata, the smaller sinnes were not knowne, as concupiscence, Hierome: as the Apostle saith, he had not knowne lust, vnlesse the law had said, thou shalt not lust, quaedam etiam grauiora, &c. and some things by the lawe were knowne to be greater, then before, gloss. ordinar. 3. Oecumenius thus expoundeth, because sinne was encreased by the knowledge of the lawe, for he that sinneth wittingly is so much the more a grieuous offender. 4. And before the lawe written sinne was knowne as beeing against reason, but by the law it is discerned, as beeing against the will of God: and so the nature and qualitie of sinne, is more fully and perfectly knowne by the lawe, Perer. 5. and euen the knowledge of sinne before the lawe written, did issue out of the grounds and principles of the morall lawe which were imprinted by nature in the minde, Faius.
4. But whereas the lawe sheweth as well, what things are honest, and vertuous, as it discouereth sinne: the Apostle onelyonly toucheth that vse of the lawe, which is to reueale sinne: both because it was more pertinent to his purpose, which was to shewe, that there is no iustification by the lawe, because thereby we hauehave the knowledge of sinne: and for that men are more prone vntounto the things forbidden in the lawe, then to the duties commanded: so that the lawe doth not so much teach our dutie to God and our neighbour, as that we doe not performe that which is our dutie, Beza.
5. Now further, whereas the Apostle saith, by the lawe commeth the knowledge of sinne, we must supply the word onelyonly: not that the lawe doth nothing else but reueale sinne, for it iudgeth and condemneth sinne likewise: but here the opposition is between the knowledge of sinne, and the remission thereof: the lawe onelyonly giueth the one, the agnition or knowledge of sinne, not the remission, Perer. by the lawe is cognitio peccati non consumptio, the knowledge of sinne, not the consumption of sinne, gloss.
6. But it will be obiected, that in Leuiticus there are oblations prescribed for sinne, and the Priest was to pray for such as had sinned, and it should be forgiuen them: Gorrhan answeareth, that it was onelyonly a legall remission, quoad poenam, non quoad culpam, onelyonly concerning the punishment of the lawe, not of the fault: But Lyranus answeareth better, that such sacrifice for sinne, was protestatio Christi passuri, a protestation or profession of Christ which was to suffer: so that such remission of sinnes though it were vnderunder the lawe, yet was not by vertue and force of the lawe, but by faith in Christ: for the sinnes of the offerers were forgiuen at the prayers of the Priests, which could not be heard, if they were not of faith.
7. It will here be further obiected, that the politike and ciuill lawes of Princes intend more then the shewing of sinne, they also doe helpe to reforme sinne, and reclaime men from it: therefore Gods lawe should doe more then manifest sinne. Answ. 1. Humane lawes doe onelyonly require an externall ciuill iustice, but the lawe of God discouereth the corruption of the heart, so that herein there is great difference betweene them, Melancth. 2. Humane lawes may by proposing of rewards and punishments helpe to perswade and induce men, but they cannot instill or infuse obedience into the heart. 3. God also intendeth more then the reuealing of sinne by his lawe: for if any could keepe it, they should liue thereby: which while none is able to doe, yet the law beside the discouering of sinne ferueth as a Schoolmaster to bring vsus to Christ: so that it is thorough mans owne infirmitie, that the lawe giueth not life: and it sheweth Gods power and wisedome that turneth the lawe vntounto our good, namely, to bring vsus vntounto Christ, which by our infirmitie is become vntounto vsus the minister of death.
8. So then there are two other speciall vses and benefits of the lawe, beside the reuealing of sinne, the one that concerning faith, it is a Schoolmaster to bring vsus to Christ, and touching manners and life, it sheweth vsus the way wherein we should walke, Mars.
9. There is a double knowledge of sinne by the lawe: there is one which is weake and vnprofitable, which neither thoroughly terrifieth the conscience, nor reformeth the life: such was the knowledge, which the heathen had of sinne as the poets in their satyricall verses did set forth the sinnes of their times, but themselues followed them: there is an other effectuall knowledge of the lawe, whereby the soule is humbled: and this is of two sorts: when such as is ioyned onelyonly with terror of conscience, without any hope, such was the knowledge of sinne, which Cain and Iudas had, that betrayed Christ: or it hath beside some liuely hope and comfort, such was Dauids agnition and confession of his sinne: But this comfort is no worke of the lawe, it is wrought in vsus by the spirit of grace, Martyr.