An Interpretation of Romans 7

SECOND PART

1. THE OPINION WHICH IS TO BE CORROBORATED BY TESTIMONIES

This opinion, which explains Romans 7, as relating not to a man under grace, but to one who is placed under the law, and to one who is not yet regenerated by the Spirit of Christ, was never yet condemned in the church of Christ, as heretical, but has always had some defenders among the doctors of the church.

We will now approach to the second part of our proposition, which we have judged it right to treat for the purpose of making it evident to all men, that the opinion which I defend is not of recent growth, neither has it been fabricated by my brain, nor borrowed from some heretic, but that it is very ancient, and approved by a great part of the doctors of the primitive church, and that, besides, it has never been so far rejected, by those who have given a different interpretation to the passage, as to induce them to judge it worthy of being branded with the black mark of heresy.

2. THE MOST ANCIENT AND MOST RESPECTABLE OF THE CHRISTIAN FATHERS APPROVE OF THE INTERPRETATION WHICH WE GIVE TO THIS CHAPTER

1. Irenaeus.

2. Tertullian.

3. Origen.

4. Cyprian.

5. Chrysostom.

6. Basil the Great.

7. Theodoret.

8. Cyril.

9. Macarius the Egyptian.

10. Damascenus.

11. Theophylact.

12. Ambrose.

13. Jerome.

1. IRENAEUS

Irenaeus thus cites part of this chapter in lib. 3, cap. 20: "On this account, therefore, he, who through the virgin is Emmanuel, God with us, the Lord himself, is the sign of our salvation; because he was the Lord who saved them, as through themselves, they possessed not the means of being saved.

On account of this also, when St. Paul is shewing the weakness of man, he says, I know that in me, (that is, in my flesh,) dwelleth no good thing, thus intimating that the blessing of salvation is not from us, but from God. And again, O wretched man that l am, who shall deliver me from the body of this death? He then infers a deliverer, the grace of Jesus Christ our Lord."

In this quotation, [when referring to St. Paul’s declaration,] he does not say, "a regenerate Man," "a believer," or Christian," but simply "a man," under which appellation, neither the Scriptures nor the fathers are accustomed to speak of one who is a Christian, a believer, and a regenerate man.

2. TERTULLIAN

For though he denied that in His flesh dwelt any good thing, yet it was according to the law of the letter in which he was; but according to the law of the Spirit, with which he connects us, he delivers from the weakness of the flesh. He says, "For the law of the Spirit of life hath manumitted thee from the law of sin and death." For though he seems to dispute on the part of Judaism, yet he directs to us the integrity and plenitude of instructions, on account of whom, as laboring "in the law through the flesh, God sent his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh." (On Chastity, cap. 17.)

In this sentence, Tertullian openly affirms, that the passage must be explained concerning "a man who is under the law of the letter." Nor is it a very great objection if any one assert, that this book was written by him while he was in a heresy; for on this point he was not heretical, and the opinion, it is apparent, had then obtained, that this chapter was to be understood in this manner.

3. ORIGEN

But with respect to what he says, "but I am carnal, sold under sin," on this occasion, as a teacher of the church, he takes upon himself the personation of the weak, on which account he has also said in another passage, "to the weak became I also as weak." Therefore, in this passage St. Paul is made "a carnal man and sold under sin," to those who are the weak, (that is, to the carnal,) and who are sold-under sin, and he speaks those things which it is their practice to utter under the pretext either of excuse or of accusation.

Speaking, therefore, as in their person, he says, "but I am carnal, sold under sin," that is, living according to the flesh, and reduced, [as a servant] by purchase, to the power of sin, lust and concupiscence; "for that which I do, I allow not," etc.

And he (that is, Paul the carnal man) here says, "now then it is no more I that do it, but sin that dwelleth in me." But in other passages Paul the spiritual man says, "I labored more abundantly than they all, yet not I, but the grace of God which was with me." Therefore, as he thus ascribes his labors, not to himself, but to the grace of God which worked in him; so does that carnal man attribute the evil works, not to himself, but to sin that dwelleth and worketh in him. On this account he says, "now then it is no more I that do it, but sin that dwelleth in me; for in me, (that is, in my flesh,) dwelleth no good thing." For Christ does not yet dwell in him, neither in his body yet the temple of the Holy Spirit. Nevertheless, this man whose character is personated is not in every respect averse from good things, but in purpose and in will he begins to seek after good things.

But he cannot yet obtain such things in reality and in works. For there is a certain infirmity of this kind in those who receive the beginnings of conversion, that when they truly will instantly to do every thing that is good, the effect does not immediately follow the will. (On Romans 7.)

4. CYPRIAN

When treating upon the contest between the flesh and the Spirit, in his sixth Discourse On the Lord’s Prayer, as well as in his pamphlet On the Celibacy of the Clergy, Cyprian does not cite Romans 7, but he quotes Galatians 5:17, "The flesh lusteth against the Spirit, and the Spirit against the flesh," etc. But that he understood Romans 7, to relate not only to the indwelling of sin, but also to its dominion, is evident from his Prologue concerning the Cardinal Works of Christ, in which, among other remarks, the following occurs — "If I do not know who it is that inscribed this law in my members that it may, with such violent domination, oppress the Spirit, and that the better and more worthy nature may succumb to the worse, I must patiently endure it if I do not understand the Almighty Operator of the universe."

He adds, in a subsequent passage of the same prologue: It is difficult to understand wherefore this law of sin, in this and in similar individuals, oppresses the law of righteousness, and wherefore weak and enervated reason so miserably falls, when it is able to stand; especially when this defect depends on the sentence of damnation, and the ancient transgression has obtained this inevitable punishment."

5. CHRYSOSTOM

When treating professedly on this portion of holy writ and explaining it, in his comment on Romans 7, Chrysostom, after confirming what he had advanced in the preceding verses, expresses himself in the following manner:

Therefore, Paul subjoined this assertion, "but I am carnal, sold under sin." Thus describing a man who lives under the law and before it. Therefore, sin itself is adverse to the law of nature. For this is what he says, "Warring against the law of my mind." It also imposes on the law of nature a universal contest and warfare, when it afterwards draws up in battle array the forces of sin. For the Mosaic law was lastly added beyond what was necessary. But, though the former law teaches indeed those things which ought to be done, and though the latter unites in extolling them; yet neither the one nor the other has performed any execution in this battle against sin.

So great is the tyranny of sin, so wonderfully prevailing and overcoming! This is likewise intimated by St. Paul, when, after announcing the conflict of opposing and predominant sin, he says: "But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin." For he does not simply say, "conquering me," but "rendering me a captive to the law of sin." Neither does he say, "bringing me into captivity to the impulse of the flesh or of carnal nature," but "bringing me into captivity to the law of sin," that is, to the tyranny and power of sin.

O wretched man that I am! who shall deliver me from the body of this death? Do you here behold how amazingly great is the tyranny of wickedness, and how it also overcomes the mind which "finds a condelectation, or joint delight, in the law of God?" For he says, "It is not that any one says I hate the law of God "or am averse to it, and am brought into captivity to sin. For "I find a condelectation in the law, I consent to it, and flee to it." Yet it was not able to save him when he fled to it. But Christ has saved him, when he was fleeing, from it. Here you acknowledge the great excellence of grace.

And in his Commentary on Romans 8:9, he says: After sin has been destroyed, this difficult warfare is terminated by the grace of the Holy Spirit, through which the contest is now become easy to us. For this grace first Crowns us [as Victors], and then leads us forth to battle honorably attended by numerous auxiliary forces.

6. BASIL THE GREAT

But we will now adduce what he has said in another passage, when delivering the same doctrine, in a manner far more objurgatory: "For we know that the law is spiritual; but I am carnal, sold under sin. For that which I do I allow not," etc. And, prosecuting this speculation in more particulars, that it is impossible for him who is held captive by sin to serve the Lord, he manifestly points out to us our Deliverer from this tyranny, while he says, "O wretched man that I am I who shall deliver me from this body of death, I give thanks to God through Jesus Christ our Lord," etc. (On Baptism, lib. 1 fol. 409.)

It is, therefore quite necessary, both from the things already related, and from others of a similar kind, (if we have not received the blessing of God in vain,) that we be first delivered from the power of the devil, who leads the man that is detained in captivity by sin to [the commission of] those evils which he would not, and then, having denied all things present, and our own self, and having left all kindred feeling for this life, that we become the Lord’s disciples, as he hath himself said, "If any man will come to me, let him deny himself," etc. (Ibid.)

This is what he who is unwillingly drawn by sin ought to know, that he is governed by another sin pre-existing in himself, which while he willingly serves, with regard to other things he is led by it even to those which he does not will. As it is said in Romans 7, "For we know that the law is spiritual; but I am carnal, sold under sin," etc., quoted as far as the seventeenth verse, "but sin that dwelleth in me. (Summary of Morals, Sum. 23, cap. I, fol. 477.)

The spirit or mind, which is the patient bearer of the dominion of the affections or inclinations, is not permitted by them to be free to [do] those things which it wills, according to the speculation of the apostle already related, who said, "but I am carnal, sold under sin. For what I would, that do I not; but what I hate, that do 1." (Compendium of Questions explained, Quest. 16, fol. 563.)

"Now then it is no more I that do it, but sin that dwelleth in me," God himself permitting even this to befall us for our good, if by any means the mind, through those things which it reluctantly suffers, may be brought to understand that which has the dominion over it; and if, knowing itself, that it unwillingly serves sin, it recover from the snare of the devil, and seek for the mercy of God which is prepared to receive those who are legitimately penitent. (Ibid.)

7. THEODORET

But I am carnal. He introduces a man before [he has obtained] grace, who is beset with motions and perturbations of mind. For he denominates that man carnal who has not yet obtained spiritual grace. (On Romans 7.)

For what I would, that do l not; but what l hate, that do 1. The law beautifully effects one thing, that is, it teaches what is evil, and induces a hatred of it on the mind. But these words, "I would not," and "I hate," signify weakness, and not necessity. For we do not sin, as being impelled by necessity or by some force; but, being enticed by pleasure, we do those things which we abhor as wicked and flagitious deeds. (Ibid.)

I delight in the law of God after the inward man. He has called the mind "the inward man" (Ibid.)

But I see another law in my members, warring, etc. He bestows on sin the appellation of "the law of sin." It exerts its operation when the corporeal perturbations of the mind are in lively motion; but, on account of that supineness with which the mind has invested itself from the beginning, it is unable to restrain them. Though the mind has cast away its own liberty, yet it has patience enough to serve them. But though the mind thus serves them, yet it hates servitude; and commends him who brings an accusation against servitude. After the apostle had discoursed on all these topics, that he might show what sort of people we were before grace, and our condition after grace, and having taken on himself the personation of those who, before grace, had been besieged and encompassed by sin; therefore, as though he was completely surrounded by a mass of enemies, and led away into captivity and compelled to become a slave, and seeing no aid from any other quarter, he grievously groans and laments; he shows that help could not be afforded by the law, and he cries out, "O wretched man that I am!" (Ibid.)

There is therefore now no condemnation, etc. For the perturbations of our mind do not overcome us who are now unwilling, because we have accepted the grace of the divine Spirit. (On Romans 8.)

For the law of the Spirit of life in Christ Jesus, etc. As he called sin "the law of sin," so does he call the vivifying Spirit "the law of the Spirit." he says, that the grace of this Spirit, through faith in Jesus Christ, has endowed thee with a two-fold liberty; for it has not only broken the power of sin, but it has also destroyed the tyranny of death. (Ibid.)

8. CYRIL

For what the law could not do, in that it was weak through the flesh, etc.

Therefore, when the only Begotten became man for us, the law of sin was indeed abolished in the flesh; and our affairs were brought back again that they may return to their first origin. For death, corruption, pleasures and other lusts prevailed, which, having corruption as their assistant, committed depredations on the weak and infirm mind. (Against Julian, lib. 3, fol. 184.)

So then with the mind I myself serve the law of God, but with the flesh,, the law of sin. There is, therefore, now no condemnation to them who are in Christ Jesus, etc., quoting the whole passage down to the fifth verse.

For the flesh and the spirit manifestly fight the one against the other; that is, carnal prudence and the motions of innate lusts war against the power of life according to the Spirit. Though the divine law urges us that we ought to choose the good, yet the desire of the flesh is born, towards that which is contrary. But now that is loosened which hindered, and the law of sin is weakened; but the law of the Spirit has prevailed. On what account, "For God hath sent his own Son in the likeness of the flesh of sin, that he might condemn sin in the flesh." Now, in what manner was not the incarnation of the Word exceedingly useful, For even "our sin is here condemned in the flesh." But if the Word had not been made flesh, our affairs would have remained without any amendment, and we should now be serving in the flesh the law of sin, no one having abolished it within us. (On the True Faith, to the Queens, lib. I, fol. 283.)

We confess, therefore, that, by Adam’s personal transgression of the law, the human substance has been corrupted; and that, by the pleasures of the flesh, and those motions which are so pleasing to our nature, our understanding is oppressed as by the domination of a tyrant. Wherefore it was necessary for our salvation, who are sojourners on earth, that the WORD OF GOD should become man, and he should take human flesh upon himself as his own, given up though it was to corruption, and sickly through the allurements of pleasure; and that, as he is the life of all, he should indeed destroy its corruption, but restrain its innate motions, that is, those which impelled us headlong to vices and pleasures; for in this manner it was necessary that offenses should be mortified in our flesh. But we recollect that the blessed Paul denominates the voluptuous motions which art planted within us, "the law of sin." Wherefore, because human flesh became a property of the WORD, it has now ceased to yield to corruption. And because he knew no sin, as God who united him to himself, and, as I have already said, who made [human nature] a property [of the WORD], it has now ceased to be sick with vices and pleasures.

Neither did the only begotten Son of God perform this for himself, (for he is the Word which always exists,) but he undoubtedly did it for us. For if we are alike brought into captivity through Adam’s transgression of the law, therefore the blessings which are in Christ will descend upon us, and which are incorruption and the destruction of sins. (First Epistle to Successus.)

9. MACARIUS THE EGYPTIAN

Adam having transgressed the command of God, and having obeyed the impious serpent, sold himself to the devil; and thus wickedness invested his mind, that excellent creature, which God had formed after his own image, as the apostle likewise says: "Having spoiled principalities and powers, and triumphed over them in his cross." For the Lord came on this account, that he might expel them, [the principalities and powers,] and might receive his own house and his proper temple, which is MAN. The mind, therefore, is called "the body of darkness and of wickedness," so long as it has within itself the darkness of sin; because it lives there in a wicked world of darkness, and is there detained captive. As Paul likewise, when giving it the appellation of "the body of sin and death," says "that the body of sin might be destroyed." And again, "Who shall deliver me from the body of this death?" On the contrary, the mind that has believed in God, is both delivered from the mortified sin of a life of darkness, and has received the light of the Holy Spirit as its life; living in which, from that time it perseveres; because it is there governed by the light divine. (Homily 1.) From this, it is evident, that Macarius understood this passage, as referring to a man who was subjected to the spirit of darkness, the slave of sin, and the captive of Satan, and who, not being yet dead to sin, has not received the light of the Holy Spirit, that is, who is not yet regenerated by the Spirit of Christ.

10. DAMASCENUS

In the fourth book of his Orthodox Faith, (cap. 23,) he explains this matter very satisfactorily; wherefore, it will not be considered irksome, if at greater length we transcribe his opinion in his own words, as they have been rendered by his Latin translator: The law of God, when coming to our mind, attracts it to itself, and stimulates our consciences. But our conscience is also called "the Law of our mind." But the suggestion of the devil, that is, the law of sin, when coming to the members of the flesh, also commits itself, through the flesh, to us. For, after we have once voluntarily transgressed the law of God, and have admitted the suggestion of the devil, we have granted entrance to him, being brought into captivity by our own selves to sin: Whence our body is promptly led on to commit sin.

Therefore, the odor and feeling of sin is said to be inherent to our body, that is, the lust and pleasure of the body, "the law in the members of our flesh." Therefore, "the law of the mind," that is, the conscience, feels a sort of condelectation in the law of God, that is, in the commandment which it really wills. But "the law of sin," that is, the suggestion through. the law which is in the members, that is, the concupiscence, the inclination and motion of the body, by means of the irrational part of the soul also "wars against the law of my mind," that is, my conscience, and brings me, consenting to the law of God and not fulfilling it, yet not desiring sin, into captivity, according to contradiction through the enticement of pleasure and the lust of the body, and the brute part of the soul which is devoid of reason — as I have before said, it causes me to err, and persuades me to serve sin. "But what was impossible to the law, in that the law was rendered weak through the flesh, God, sending his own Son in the likeness of the flesh of sin," (for he assumed flesh, but by no means sin,) "condemned sin in the flesh, that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." For "the Spirit strives with our infirmity," and affords strength to "the law of the mind" in our souls, against "the law which is in our members."

11. THEOPHYLACT

He says, "I am carnal," that is, human nature universally — both that part of it in existence before the enactment of the law, and that at the time of the giving of the law — had a numerous multitude of passions associated with it. For we not only became mortal through Adam’s transgression of the law, but human nature, being "sold under sin," receives likewise corrupt inclinations, being evidently subjected to the authority and domination of sin, so that it cannot raise its head. (On Romans 7.)

This weakness, therefore, the law could not cure, though it dictated what ought to be done, but when Christ came, he healed it. This then is the scope or design of those things which the apostle has said, or will yet say — to shew that human nature has endured those things which are immedicable, and that it cannot be restored to soundness by any other than by Christ, and by him alone. (ibid.)

O wretched man that I am! who shall deliver me from the body of this death? The law of nature was not able, the written law could not; but the tyranny of sin conquered both of them. Whence, therefore, is the hope of salvation, etc. (Ibid.)

I yield thanks to God through Jesus Christ. For he has performed those things which the law was unable to do. For he has delivered me from weakness of body, inspiring into it strength and consolation, that it may no longer be oppressed by the tyranny of sin.

12. AMBROSE

Whether St. Ambrose, or some other person, was the author or the interpolator of those Commentaries on the Epistle to the Romans, which generally pass under his name, the following are some of his remarks on the seventh chapter:

That he is sold under sin, is that he derives his origin from Adam, who first sinned, and by his own transgression rendered himself subject to sin, as Isaiah says, "For your iniquities have ye sold yourselves." (1:1.) For Adam first sold himself; and by this act, all his seed was subjected to sin.

Wherefore man is too full of weakness to observe the precepts of the law, unless he be strengthened by divine aids. Hence arises that which he says, "The law is spiritual, but I am carnal," etc.; that is, the law is strong, and just, and faultless; but man is frail, and subjugated by the offense of his progenitor, that he is unable to use his power with regard to yielding obedience to the law. He must therefore flee to the mercy of God, that he may avoid the severity of the law, and being exonerated from his transgressions, may, with regard to other things, resist his enemy under the favor of heaven.

But to perform that which is good I find not. Therefore, that which is commanded by the law is pleasing to him, and his will is to do it; but, in order to its completion, power and virtue are wanting; because he is so oppressed by the power of sin, that he cannot go where he would; neither is he able to contradict, because another is the lord and master of his power. (Ibid.)

That he may extol the grace of God, the apostle expounds these words, concerning the great evils from which it has delivered man; that he might point out what destructive materials he derives from Adam, but what blessings through Christ have been obtained for him whom the law could neither succor nor relieve. (Ibid.) Let the whole [of the rest of the] passage be perused.

13. JEROME

We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, etc. Undoubtedly the three Hebrew children had not sinned, neither were they of that [accountable] age when they were led away to Babylon, so as to be punished for their vices. Therefore, as they here speak in the person of their nation at large, so we must read and apply that passage of the apostle, "for what I would, that do I not," etc. (On Daniel 9.)

3. THE OPINION OF ST. AUGUSTINE

1. Quotations from his writings.

2. These passages confirm the interpretation of the author. It is objected, that St. Augustine afterwards gave a different explanation, and retracted his former opinion; to this the reply is, it appears that his interpretation of this chapter was free from any such change.

3. What St. Augustine properly retracted is shown by quotations from his writings.

4. His modesty in the explanation of this chapter. He understands this passage to refer, not to actual sins, but to the internal motions of concupiscence.

1. But let us approach to St. Augustine, and see what was his opinion concerning this passage, since my opinion is loaded and oppressed with the weight of his authority:

If then I do that which I would not, I consent unto the law that it is good. The law is indeed sufficiently defended from all crimination. But we must be on our guard to prevent any one from supposing, that, by these words, the free exercise or choice of the will is taken away from us; which is not the fact. For now is described a man placed under the law, before [the arrival of] grace. (Exposition of certain Propositions from the Epistle to the Romans, cap. 7.)

But I see another law in my members, warring against the law of my mind, etc. He calls that "the law of sin" by which every one is bound who is entangled in the habit or nature of the flesh. He says that this wars against "the law of the mind," and "brings it into captivity to the law of sin."

From this, the man is understood to be described who is not yet under grace. For, if the carnal habit or nature were only to maintain a warfare, and not to bring into captivity, there would not be condemnation. For in this consists condemnation — that we obey and serve corrupt and carnal desires. But, if such desires still exist and do not all disappear, yet in this case we do not yield obedience to them, we are not brought into captivity, and we are now under grace, concerning which he speaks when he cries out for the aid of the Deliverer, that this might be possible through the grace, of love, which fear was not able to do through the law. For he has said, "O wretched man that I am! who shall deliver me from the body of this death," And he added, "the grace of God through Jesus Christ our Lord."

He then begins to describe man placed under grace, which is the third degree of those four into which we have distinguished mankind. (Ibid.)

But not being yet content with the past inquiry and explanation, lest I had, with too much negligence, passed by any thing in it, (Romans 7,) I have still more cautiously and attentively examined the very same words of the apostle, and the tenor of their meanings. For you would not consider it proper to ask such things, if the manner in which they may be understood were easy and devoid of difficulties. For, from the passage in which it is written — "What shall we say then? Is the law sin? God forbid," unto that in which the apostle says, "I find then a law, that, when I would do good," etc., and, I believe, as far the verse in which, it is said, "O wretched man that I am! who shall deliver me from the body of this death, The grace of God through Jesus Christ our Lord" — you wished me to elucidate or resolve the question first from these passages, in which the apostle seems to me to have transfigured unto himself, a man placed under the law, with whose words he speaks from his own person. (To Simplicianus, the Bishop of the Church of Milan.) Hence it is evident, FIRST, that the church had at that period prescribed nothing definite concerning the meaning of this passage: For Simplicianus, the bishop of Milan, indeed, officiating in the very Church in which St. Ambrose had formerly discharged the Episcopal functions, would not have earnestly requested to have the opinion of St. Augustine, if the opinion to be maintained concerning it had been prescribed. Secondly. After St. Augustine had diligently considered the matter, he openly declares, that the whole passage must be understood as referring to a man under the law. "For," he says, "I was without the law once." By this he plainly shows that he was not speaking properly in his own person, but generally in the person of "the old man." (Ibid.)

He afterwards subjoins the cause why it is so, and says, "For we know that the law is spiritual, but I am carnal," in which he shows, that the law cannot be fulfilled except by spiritual persons, who do not become such without the aid of grace. (Ibid.)

Indeed, when he had said — "but I am carnal," he also subjoined the kind of carnal man that he was. For even those who are now placed under grace, and who are now redeemed by the blood of Christ, and born again through faith, are called "carnal" after a certain manner; to whom the same apostle says, "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal," etc. (1 Corinthians 3:1.) But that man who is still under the law and not under grace, is so very carnal as not yet to be born again from sin, but to be sold under the law by sin; because the price of deadly pleasure embraces that sweetness by which a man is deceived and delighted to act even contrary to the law, since the pleasure is greater in proportion to its unlawfulness, etc. "He consents, therefore, to the law of God," inasmuch as he does not what it prohibits, but chiefly by not willing that which he does. For, not being yet liberated by grace, he is conquered [by sin], although through the law he is both conscious that he is acting improperly, and is reluctant. But with regard to that which follows, where he says, "Now then it is no more I that do it, but sin that dwelleth in me;" he does not, therefore, say it, because he does not consent to commit sin, though he consents to the law by disapproving of the sin which he commits. But he is still speaking in the person of a man placed under the law, who is not yet under grace, and who is indeed drawn, by reigning concupiscence and by the deceitful sweetness of prohibited sin, to perpetrate evil, though, through his knowledge of the law, he partly disapproves of such bad actions. But this is the reason why he says, "It is no more I that do it," because, being conquered, he does it, since it is done by evil desires, to whose conquering power he yields. But grace causes him no longer thus to yield, and strengthens the mind of man against lusts, of which grace the apostle is now about to treat. (Ibid.)

SEE ALSO WHAT IMMEDIATELY FOLLOWS THIS QUOTATION.

"To will is present with me." He says this with respect to facility. For what can be more easy, to a man placed under the law, than to will that which is good, and to do what is evil, etc. (Ibid.)

But the whole of this is said for the purpose of shewing to man, while yet a captive, that he must not presume on his own strength or power. On this account he reproved the Jews as proudly boasting about the works of the law, when they were attracted by concupiscence to whatsoever was unlawful, though the law, of which they boasted, declared "Thou shalt not covet," or indulge in concupiscence. Therefore, a man who is conquered, condemned and captivated, must humbly declare — a man who, after having received the law, is not as one that lives according to the law, but is rather a transgressor of it, must humbly exclaim, "O wretched man that I am," etc. (Ibid.)

2. That man who will compare these passages from St. Augustine with my arguments concerning Romans 7, will perceive that we entirely agree in sentiment, and that I subscribe to this opinion of St. Augustine. From these extracts, it likewise appears that nothing had, at that period, been prescribed by the church concerning this portion of the apostolical writing,, but nothing towards that part especially — that it was to be understood about a man who is regenerate and placed under grace.

But I am here met with this objection: "St. Augustine, in subsequent years, gave a different explanation to this chapter, that is, as being applicable to a regenerate man placed under grace, as he has done in the 43d, 45th, and 47th of his discourses On Time, and in several other passages." I confess, that the fact was as it is here stated; and we will afterwards examine those passages; we shall perceive how much they are able to contribute towards the establishment of the opinion that is opposed to mine.

"But," the same objectors say, "St. Augustine retracted and condemned that very opinion which he had first explained in his treatise, entitled, An Exposition of certain Propositions in the Epistle to the Romans, and in his book addressed to Simplicianus, bishop of Milan; his authority, therefore, cannot be adduced in confirmation of that opinion."

To this I might reply, First, from the fact of St. Augustine having first entertained the same opinion about this passage as I do, and afterwards a different one, it is evident that neither of these opinions had been considered by the church in the light of a catholic or universally admitted doctrine. Secondly. It is possible that St. Augustine may, in the beginning, have held a more correct opinion than that which he subsequently maintained, especially when, in the first instant, he followed his own judgment, which had been formed from an accurate inspection of the entire chapter, and from a diligent comparison of different sentiments on the subject; but he was afterwards influenced by the authority of certain interpreters of holy writ, as he informs us in his Retractions, (lib. I, cap. 23,) though he adds, that he had with much diligence considered the subject; for he did not consider it without some of that prejudice which he had imbibed from the authority of those expositors.

3. But though I might make those preliminary replies, yet the answer which I will give is this: St. Augustine never trusted or condemned that opinion by which he had explained this chapter as applicable to a man placed under the law; but he only retracted this part of his early opinion "These words must not be received as uttered in the person of the apostle himself, who was then spiritual, but in that of a man placed under the law and not yet under grace." For he had made two assertions, First, that this chapter must be understood as relating to a man placed under the law.

Secondly, that it must neither be understood as relating to a man placed under grace, nor as relating to the apostle himself who was then spiritual.

The former of these assertions was never retracted by St. Augustine; the latter he has retracted, as will most clearly appear to any one who will examine the passage, which it will be no trouble to transcribe on this occasion, since the works of this father are not in the hands of every one.

In the first book of his "Retractions," (cap. 23,) he says: "While I was yet a priest, it happened that the Epistle of the apostle to the Romans was read among us who were at that time together at Carthage, and my brethren made inquiries of me about some passages in it, to which when I had given as proper replies as I was able, it was the wish of my brethren that what I spoke on this subject should be written out, rather than be uttered in an extemporaneous manner; when, on this point I had acceded to their request, another book was added to my Opuscula. In that book I say, ‘ But when the apostle asserts, For we know that the law is spiritual; but I am carnal, sold under sin, he shows in a manner sufficiently plain, that it is impossible for the law to be fulfilled by any persons, except by those who are spiritual, and are made such by the grace of God.’ This I wished not to be received in the person of the apostle, who was at that time spiritual, but in that of a man placed under the law, and who was not yet under grace. For that was the manner in which I first understood these words; which I afterwards considered with more diligence, after having perused the productions of certain commentators on the divine oracles, by whose authority I was moved; and I perceived that, when he says for we know that the law is spiritual; but I am carnal, sold under sin, the words may also be understood as referring to the apostle himself. This I have shown, with as much diligence as I was able, in those books which I have lately written against the Pelagians.

"In this book, therefore, I have said that, by the words but l am carnal, sold under sin, through the remainder of the chapter to the verse in which he says, O wretched man that I am! a man is described who is still under the law, but not yet placed under grace, who wills to do that which is good, but who, conquered by the desires of the flesh, does that which is evil. From the dominion of this concupiscence the man is not delivered, except by the grace of God through Jesus Christ our Lord, by the gift of the Holy Ghost, through whom love being diffused, or shed abroad, in our hearts, overcomes all the desires of the flesh, that we may not consent to those desires to do evil, but rather that we may do good. By this, indeed, is now overturned the Pelagian heresy, that will not admit that the love by which we live good and pious lives is from God to us, but that asserts it to be from ourselves.

"But in those books which we have published against the Pelagians, we have shown, that the words of the apostle in Romans 7, are better understood as those of a spiritual man who is now placed under grace on account of the body of flesh which is not yet spiritual, but which will be so in the resurrection of the dead, and on account of carnal concupiscence itself, with which the saints maintain such a conflict, not consenting to it for evil, as not to be without its opposing motions in this life which yet they resist. But the saints will not have such motions to evil in that world in which death will be swallowed up in victory. Therefore, on account of this concupiscence and those motions to which such a resistance is given as they may still be in us, [or as suffers them yet to be in us,] every holy person who is now placed under grace can utter all those words which I have here said are the expressions of a man who is not yet placed under grace, but under the law. To show this, would require much time; and I have mentioned the place where I have shown it." (Ibid.)

"Of the books which I wrote when a bishop, the first two were addressed to Simplicianus, bishop of the church of Milan, who was successor to the blessed Ambrose — in them I discussed diverse questions. Two of the questions on which I treated in the first book, were from St. Paul’s Epistle to the Romans. The first of them was on what is written in 7:7 — What shall we say then? Is the law sin? God forbid! — down to the 25th verse in which it is said, Who shall deliver me from the body of this death? The grace of God though Jesus Christ our Lord. In that book, I have expounded these words of the apostle, The law is spiritual, but l am carnal, and the other expressions by which the flesh is shown to contend against the Spirit. In it I have explained them in such a manner as that in which a man is described who is still under the law, but not yet placed under grace. For a long time afterwards elapsed, before I discerned that they could also be the words of a spiritual man, and this with a stronger semblance of probability." (Retractations, lib. 2, cap. 1.)

4. These are the passages transcribed with verbal accuracy, in which St. Augustine retracts the opinion which he had previously explained, from which it is apparent that he neither rejected his former opinion, nor convicted it of falsehood, error or heresy; but that he only said, "This passage in the apostle’s writings may also be understood as referring to a man who is regenerate, spiritual, and placed under grace, and this much better and with more probability than concerning a man placed under the law;" yet he says that this [his first] opinion is opposed to the Pelagian heresy. But the very words which he employs in his Retractations teach us, that this chapter in the apostolical writings may likewise be understood concerning a man who is placed under the law, but [according to his latest judgment] not so well, and with less probability.

We see therefore, that the modesty of St. Augustine was at an immense distance from the vehemence of those who assert, that "this part of holy writ must be understood concerning a man who is placed under grace, nor can it by any means be explained as referring to a man placed under the law without incurring the charge of Pelagian heresy." Let the reader examine, if he pleases, the works of St. Augustine, (tom. 10,) concerning the words of the apostle, (Sermon 5, on Romans 7:7, fol. 59, col. 3,) "Speak to me, holy apostle, about thyself, when no one doubts that thou art speaking about thyself."

And in the same sermon, (col. 4,), ‘If, therefore, I say that the apostle speaks of himself, I do not affirm it."

But it is improper for this last, whether it be an explanation or a retractation of St. Augustine, to be urged by those who reject the cause of this change, by which, he openly declares, he was moved to suppose that this passage might likewise be explained in reference to a man under grace, and this much better and with greater probability. He says that the cause of it was, because he perceived that this man might be called "carnal" on account of the body of flesh which is not yet spiritual, and because he has yet within him the desires of the flesh, though he does not consent to them. This is also the opinion of those expounders whom St. Augustine says he followed.

But our divines who oppose themselves to me on Romans 7, do not explain that chapter in this manner, as, — to will that which is good, is to will not to lust or indulge in unlawful desires, and to do evil, is to lust; but they explain it, actually to do or to commit that which is evil. The authority, therefore, of St. Augustine ought not to be produced by them; because, as we shall afterwards more clearly demonstrate, his judgment was this: If this chapter be explained as referring to actual sins, it cannot be explained concerning a regenerate man. But if it be explained respecting a regenerate man, it must necessarily be understood only concerning the inward motions of concupiscence or lust.

Wherefore, I have St. Augustine in his first opinion, fully agreeing with me, and in his latter not differing greatly from me; but those who are opposed to me have St. Augustine contrary and adverse to them in both these his opinions.

4. OUR OPINION IS SUPPORTED BY SEVERAL WRITERS OF THE MIDDLE AGES

1. Venerable Bede.

2. St. Paulinus.

3. Nicholas De Lyra.

4. Ordinary Gloss.

5. Interlineary Gloss.

6. Hugh the cardinal.

7. Thomas Aquinas, who thinks that Romans 7:14, may be explained in both ways, but he refers its application to a regenerate man.

8. He is of opinion, that the 17th and 18th verses can only be considered by a forced construction to relate to a man under sin. His reasons for advancing this last assertion are examined and answered.

9. An abbreviation of the comments which Thomas has given on these two verses; with a conclusion deduced from them, that they may be appropriately understood to relate to a man under the law, but in no other than a forced manner to a man under grace.

1. VENERABLE BEDE

For we know that the law is spiritual, but I am carnal. Perhaps, therefore, it is some other person, or perhaps thyself. Either thou art the person, or I am. If, therefore, it be some one of us, let us listen to him as if concerning himself, and, divesting our minds of angry feelings, let us correct ourselves.

But if it be he, [the apostle,] let us not thus understand what he has said, "What I would, that do I not; but what I hate, that do I." (On Romans 7.)

Therefore, because he thrice entreated the Lord, that this thorn might be taken away from him; and because he who was, not heard according to his wishes, was heard according to that which was for his healing; he perhaps does not speak in a manner that is unbecoming when he says, The law is spiritual, but I am carnal." (Ibid.)

2. ST. PAULINUS

And I am perfectly aware that this blessed man prefers to employ my weakness; and, lamenting concerning my afflictions, he cries out, instead of me, "O wretched man that I am I" (Second Epistle to Severus Sulpicius, Priest at Tours.)

3. NICHOLAS DE LYRA

For we know that the law is spiritual and placing men in right order to follow the instigation of the Spirit or of reason. (On Romans 7.)

but I am carnal, that is, I follow the impulse of the flesh or of sensuality; and the apostle speaks, as was before observed, in the person of the fallen human race, in which there are more persons who follow the impulse of sensuality than that of reason.

After the inward man that is according to the natural dictates of reason; because reason is called "the inward man," and sensuality "the outward man."

O wretched man that I am! In this passage, he consequently begs to be delivered, speaking in the person of all mankind, "O wretched man that I am" through the corruption of nature! So then, with the mind, I serve the law of God that is, according to the inclination of reason.

But with the flesh, the law of sin by following the inclination of the flesh.

4. ORDINARY GLOSS

"For we know that the law is spiritual," etc., quoted to the end of the chapter. It is not perfectly clear whether these things are better understood as spoken in his own person, or in that of all mankind. (On Romans 7.)

5. INTERLINEARY GLOSS

But I am carnal unable to resist the corruption of my mind or the devil. (On Romans 7.) Sold under sin in my first parent, that I may be really under sin as a servant.

Now then it is no more I that do it under the law before the times of grace.

Evil is present with me with my reason; it is near to my inward man.

I see another law the fuel or flame, which reigns.

Warring against the law of my mind, the law and my reason united together in one.

Bringing me into captivity through consent and working, because it governs by habit or custom.

To the law of sin for sin is the law, because it has the dominion.

The grace of God, not that the law, nor my own powers, but that the grace of God delivers.

So then with the mind the rational and inward man, having, as before, fuel.

6. HUGH THE CARDINAL

For we know that the law is spiritual. This is the third part of the chapter, in which he shows, that those things which were commanded in the law of Moses, cannot be fulfilled without the law of the Spirit, that is, without grace.

But I am carnal that is, frail and weak to resist the devil and the lust of the flesh.

For what I would according to reason, that is, I approve. but what I hate that is, evil. But from this it is inferred that he wants the spiritual law, by which he may do that which he wills according to reason.

There is, therefore, now no condemnation. The preceding things have been expounded concerning the captivity of mortal sin under which man was carnally living, and concerning the captivity of the venial sin of the man who is in grace; and that the law of the Spirit, or grace, delivers from the captivity of death; and he draws this inference: "There is, therefore, now no condemnation," that is, no mortal sin through which is condemnation.

7. THOMAS AQUINAS

But I am carnal. He shows the condition of the man: And this expression may be expounded in two ways. In one way, that the apostle is speaking in the person of a man who is in sin. And St. Augustine expounds it thus in the 83d hook of his Questions. But, afterwards, in his book against Julian, he expounds it, that the apostle may be understood to speak in his own person, that is, of a man placed under grace. Let us proceed, therefore, in declaring what kind of words these are, and those which follow them, and how they may be differently expounded in either manner, though the second mode of exposition is the best. (On Romans 7.) I am fully aware that the same Thomas has marked out two passages in this chapter, which he asserts it to be impossible to explain concerning an unregenerate man except by a distorted interpretation. But it will repay our labor if we inspect those passages, and examine those reasons which moved Thomas to hold this sentiment. The first passage is the 17th verse: "Now then it is no more I that do it, but sin that dwelleth in me." The second passage is the 18th verse: "For I know that in me (that is, in my flesh) dwelleth no good thing."

(1.) He says "that the first of these passages cannot, except by a distorted interpretation, be understood concerning a man who is under sin; because the sinner himself perpetrates that din, while he is one who, according to the principal part of himself, that is, according to his reason and mind, consents to the perpetration of sin. But this must properly be attributed to a man, which belongs to him according to what is man; but he is a man by his mind and his reason."

But I answer, First, It is said, not only respecting a man who is under sin, that he does not perpetrate sin except with his mind and reason, which dictate, that sin is forbidden by the law, which yet are conquered through the lust of the flesh, and by the consent of the will, but it is likewise said respecting the regenerate and those who are under grace; for these persons do not actually commit sin except with a mind that is conquered, and through consent of the will; and, therefore, it is a vain attempt to be desirous to distinguish, in this manner, between him, who is under sin and him who is under grace.

Secondly. I deny that all those who are under sin commit iniquity with the consent of their mind, that is, without any resistance of conscience. For when those persons who are under the law, sin, they do this against conscience and with a mind that is reluctant, because they are overcome by the tyranny of sin and carnal concupiscence.

Thirdly. Though the matter really were as he has stated it, yet it would not follow that it cannot be said of this man by any interpretation, except a distorted one: "It is no more he that commits this sin, but it is sin." A reason is produced by Thomas himself; for the man does this through the motion and compulsion of sin which dwelleth in him and has the dominion.

But effects are usually ascribed to the principal causes; therefore, this verse may be understood, without any distorted meaning, to relate to a man who is under the law.

If any one, according to the judgment of St. Augustine, declare — "It cannot be attributed to a man who actually gives his consent to sin, that he does not himself commit it, but sin, and, therefore, the perpetration of it must be understood as relating not to the consent to evil and the commission of it, but to concupiscence or evil desire, and thus this act belongs to a man under grace," to this objection, I reply that I deny the antecedent, as I have previously observed; but I confess that if it be understood concerning concupiscence alone, and not concerning the consent to sin and the actual perpetration of it, the expression contained in this verse can by no means, not even distortedly, be employed concerning a man who is under the law and under sin.

(2.) Thomas says "that the latter of these passages, the 18th verse, cannot be explained, except in a distorted manner, concerning a man under sin, on account of the correction which is added, and which it was unnecessary to adduce if the discourse were about a man under sin, as being one who has no good thing dwelling either in his flesh or in his mind. To this, I reply that the antecedent is false; for we have already demonstrated, in the remarks on this 18th verse, that, in the mind of a man who is under the law, some good exists and dwells, as Thomas here employs the word to dwell — nay, that it also reigns and has the dominion, as the word ought properly to be received.

Therefore, the ignorance of Thomas about this matter, caused him thus to think and to write.

9. But let the entire comment of Thomas on this passage be perused, and it will then appear, that all these things in the two verses may be explained in the plainest manner concerning a man under the law, but with much perversion and contortion about a regenerate man who is placed under grace, l show this in the following brief manner, having united together, in a compendious summary, those things which he has treated with greater prolixity, as any one may perceive on referring to his pages: "If the man or the reason be called fleshly or carnal because he is attacked by the flesh — if to do signifies the same as to lust or desire — if to will good, and not to will evil, be taken for a complete volition and nolition, which continue in the election or choice of a particular operation; — but if to commit evil, and not to do good, be understood according to an incomplete act, which consists only in the sensitive appetite, not reaching so far as to the consent of reason — if this captivity be produced solely at the motion of concupiscence — if deliverance from the body of this death be desired, that the corruption of the body may be totally removed, then the expression in this passage of Scripture must be understood concerning a regenerate and just man, who is placed under grace.

"But if this man or reason be called fleshly or carnal because he is in subjection to the flesh, consenting to those things to which he is instigated by the flesh — if to do be the same thing as to execute by actual operation — if to will that which is good, and not to will what is evil, be taken in the acceptation of an incomplete volition and nolition, by which men will good in general and do not will what is evil, and if they do neither of these in particular; — but if to commit evil, and not to do good, be understood according to a complete act, which is exercised in external operation through the consent of reason — if this captivity be produced through consent and operation or doing, and, lastly, if deliverance from the body of this death be desired or asked, that the corruption of the body may not have dominion over the mind, drawing it to commit sin, then the expressions in this passage must be understood concerning a man who is a sinner, and who is placed under the law."

But let us now subjoin — A man who is attacked by the flesh, yet who conquers it in the conflict, is not called fleshly or carnal; but this appellation is bestowed on the man who, by yielding his consent, is brought into subjection to the flesh. The apostle is here treating about a volition and a nolition that are incomplete and imperfect, and about the actual perpetration of evil and the omission of good, and not solely about the act or motion of lusting or desiring; (for this is declared by the matter itself, for the man wills and does not, therefore the volition is imperfect.)

This captivity is not at the motion of concupiscence alone, but it is by consent and operation; for either concupiscence itself, or the law of the members, brings a man into captivity through the waging of war against the law of the mind; and the deliverance which is required is from the corruption of the body, that it may not have dominion over the mind, and not that it may be totally removed; for the apostle presents a thanksgiving to God for having obtained that which he had desired. Therefore, this passage must be understood, not about a man under grace, but about one who is under the law; not about a man who is already restored by grace, but about one who is yet to be restored.

Our proposition is taken from Thomas Aquinas. We have added the assumption from the text itself.

5. THE FAVORABLE TESTIMONIES OF MORE RECENT DIVINES

1. Haimo.

2. Bruno.

3. Faber Stapulensis.

4. Erasmus.

5. Whitaker.

6. Bucer.

7. Musculus.

Let us now likewise examine some of the more modern divines of the church.

1. HAIMO

O wretched man that I am. He speaks in the person of the human race, or in the person of those who are departing from their sins.

2. BRUNO

Observe that St. Paul significantly speaks about all men under his own person, assuming to himself the person of one who is sometimes before the law, and at other times under the law.

3. FABER STAPULENSIS

St. Paul transfers to himself a carnal man, and one who feels the weakness of the flesh, when he was by no means a person of that description, but was living entirely after the Spirit. But he transfigures himself into a weak person to those who are weak.

4. ERASMUS

Since I have now, for the purpose of instructing you, taken upon myself the person of a man who is still liable to vices and affections. (Paraphrase on Romans 7.) But I am carnal, sold under sin, etc. They interpret the whole of this passage so as to say that St. Paul does not speak concerning himself, but in the person of a man who is not yet born again. (Controversy respecting the Interpretation of Scripture, Quest. 5, fol. 508.)

6. BUCER

The question is, "Which of these agrees — that we will what is good, yet do it not, or that we do what is evil, and yet do not will it, but hate it — nay, that we commit evil, and that we do not commit it," For the apostle affirms both these things.

The solution is this: We shall be able to understand these things as truly and properly spoken, from this circumstance-if it be evident of what description of man St. Paul is here speaking under the instance of himself, and then what original sin is capable of producing.

But if we consider what the apostle confesses about himself in this chapter, it is, I think, abundantly evident that he proposes, in himself, the example of a man to whom the law of God is known, and by whom it is loved. For he says — "I consent unto the law that it is good; I will that which is good, and I hate evil. To will, is present with me. With the mind, I myself serve the law of God." These undoubtedly are not the traits of a wicked or profane man, and of one who is not yet approaching to God; but they are those of a holy man who loves God and who trembles at his words. For God rescues us by certain degrees from that death into which we are all born. First, he suffers us, for some time, to live in ignorance, disregarding his judgments. At this period, "sin is dead," etc. But when it has pleased God to terminate this ignorance, he sends forth his law, and gives us to see that it is "holy, and just, and good." From this, it necessarily arises that "we consent to the law," that we will what it commends, and that we are abhorrent from those things which it condemns. But if the Spirit of Christ do not afford unto us powerful succor, this love of God and consent to his law remain so weak, and the force of sin which is still within us prevails so strongly, that, through the correction and command of the law, the depraved lusts become the more inflamed, and we occasionally do, not only by lusting or desiring, but also by actually committing, that which we ourselves detest, and we neglect those things of which we are not capable of doing otherwise than approving and willing. But these things cause the dread of the divine judgment to increase within us, by which we are completely unnerved, and deprived of sensation.

All these effects are produced by the law, but through the corruption of our depraved nature; and it is the condition of the period now mentioned, which the apostle describes in himself in the present chapter. But whilst God, who is the Father of mercies, resolves more fully to impart himself to us, and vouchsafes more bountifully to bestow the Spirit of his Son upon us, by this, his Spirit, he represses and subdues that power of sin which otherwise impels us against the law and authority, how much soever we may consent to the law itself; he implants within us a true judgment concerning things, and a solid love, [honest, for that which is upright and honorable, so that now, with pleasure, and with a confirmed and perpetual inclination or purpose, we live the life of God. This condition of holy people is described by the apostle in the subsequent chapter, in which he declares that "the law of the Spirit of life in Christ Jesus had made him free from the law of sin and death." (Romans 8:2.)

As, therefore, the apostle in this place begins to declare what the law, of itself, effects in holy people, and from this begins to commend it when it is so exceedingly beneficial, yet he asserts that it cannot render a man just before God, but that it drives him to Christ who alone can justify. And he brings forward in this place, and points out, the condition of a man of God, which is that of the middle age of holy people, in which the law is indeed already known, but not yet fully inscribed on the heart; that is, when the mind of man consents to the law of God, but the appetite of nature still offers resistance, and impels to act in opposition to the precepts of the law. I repeat it, in this condition, the apostle has proposed himself for an example, that he might point out in himself what power the law possessed, and how all things are death, until the Spirit of Christ obtains greater influence within us. But St. Paul did not still contend with his nature after the manner which is described in this passage, for he soon afterwards declares that "the law of the Spirit of life in Christ Jesus had made him free from the law of sin and death," and that through the Spirit of Christ, "the righteousness of the law was now fulfilled in him, as he walked, not after the, flesh, but after the Spirit." (On Romans 7.)

7. WOLFGANG MUSCULUS

The law, indeed, has righteousness and justification, by commanding those things which are just. But it is impossible that it should have that by which to justify; for it is hindered and rendered inefficacious through the flesh, that is, through the corrupt and depraved inclinations of the flesh, through which it comes to pass that a man who is carnal, and the slave of sin, is incapable of obeying those commands which are holy, and just, and good. (Common Places in the chapter on the laws, under the title of The Power and efficacy of the law.)

We say that the power and efficacy of the law, which is called "the letter," is twofold. The one is that which it produces of its own, and may be called proper. The other is improper, which it does not bring from itself, but which it performs through the corruption of our flesh. The first is proper, because it produces the knowledge of sin. On this subject, the apostle speaks thus: "I had not known sin but by the law; for I had not known lust except the law had said, Thou shalt not covet." (Romans 7:7.)

He also says, "By the law is the knowledge of sin." (3:20.) (Ibid.)

He afterwards not only speaks about "the knowledge of sin," which consists of the understanding, but he also speaks principally about that knowledge of it which is received by a lively feeling of sin in our flesh; that is, the law causes me not only to understand, but likewise with gnawing remorse of conscience to feel and to experience that sin is within me. It is proper, because it convinces us that we are inexcusably guilty of sin, subjects and condemns us to malediction, (Galatians 3:10,) and, through a feeling of sin, and when terrified of condemnation, it renders us anxious, and desirous of the grace of God. Hence, arises that which is the subject of the apostle’s investigation in Romans 7, when at length he cries out, "O wretched man that I am! who shall deliver me from the body of this death? The grace of God through Jesus Christ."(Ibid.)

After the apostle, in Romans 7, has disputed about the power and efficacy of the law, which works in carnal and natural men, speaking in the next chapter of the grace of the Holy Spirit, which is bestowed on those who believe in Christ, he subjoins — "for the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death," etc. under the title of the Law of the Spirit.)

St. Paul understands "the law of sin" to be the power and tyranny of sin reigning in our flesh, by which we are violently dragged and impelled to commit sin. "The law of death" is that by which sinners are adjudged to death eternal. Therefore "the law of the Spirit of life" not only produces this effect in us, that we are not condemned on account of the imputation of righteousness which is through faith in Christ; but it likewise extinguishes the power of sin in us, that sin may now no longer reign in us, but the strength and grace of Christ, and that we may no more serve sin, but righteousness, nor be obnoxious to death, but challenged and claimed for the true life. (Ibid.)

For the more lucid explanation of this matter, we must observe the three degrees of the saints, by which they are divinely led to the perfection of piety: The first is of those who resemble drunken men, and who, having for some time lulled to sleep all judgment and every good inclination, live in sins, the law of God not having yet produced its effect in them; the second degree is of those who, by what way soever they may have returned to themselves, the judgment of their reason being now illuminated, and their inclinations changed, desire that which is good, and thus consent to the law of God and delight in it, and really abhor that which is evil; but the tyranny of sin still prevailing, they are reluctantly drawn to evil things; and, therefore, the good of which they approve, and which they desire and will, they perform not; but the evil which they hate and avoid, they perpetrate, though their consciences exclaim against it, and though the judgment of their minds dictate something far different, etc. To this second degree must be referred those things of which St. Paul here treats in his own example. The Third Degree is of those who have been rescued into the liberty of righteousness, after having, through the Spirit, subdued and conquered the power and wickedness of sin, that they do not now obey the law of sin, but the law of the Spirit that reigns in their members, and possesses the double faculty of willing and doing. About this degree, the apostle will treat in the subsequent chapter. (Comment on Romans 7.)

I thank God through Jesus Christ our Lord. A most wonderful and sudden turn of the affections. He had just before deplored himself as a wretched man and a captive, and almost immediately he gratefully returns thanks.

From this, we perceive that St. Paul now uses his own person, not that which he sustained when he wrote these things, but that which he had formerly represented. (Ibid.)

There is, therefore, now no condemnation. As he had previously described the condition of the man who was living in a legal spirit, so now he describes and points out the condition of him who is endued with the evangelical Spirit. (On Romans 8.) The mutual and unanimous agreement of the witnesses whom I have here produced, will, according to my judgment, very easily liberate my opinion from all surmise and suspicion of novelt