Chapter 9 [VI].—Through the Law Sin Has Abounded.

The apostle, then, wishing to commend the grace which has come to all nations through Jesus Christ, lest the Jews should extol themselves at the expense of the other peoples on account of their having received the law, first says that sin and death came on the human race through one man, and that righteousness and eternal life came also through one, expressly mentioning Adam as the former, and Christ as the latter; and then says that “the law, however, entered, that the offence might abound: but where sin abounded, grace did much more abound: that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.”21    Rom. v. 20, 21. Then, proposing a question for himself to answer, he adds, “What shall we say then? Shall we continue in sin, that grace may abound? God forbid.”22    Rom. vi. 1. 2. He saw, indeed, that a perverse use might be made by perverse men of what he had said: “The law entered, that the offence might abound: but where sin abounded, grace did much more abound,”—as if he had said that sin had been of advantage by reason of the abundance of grace. Rejecting this, he answers his question with a “God forbid!” and at once adds: “How shall we, that are dead to sin, live any longer therein?”23    Rom. vi. 2. as much as to say, When grace has brought it to pass that we should die unto sin, what else shall we be doing, if we continue to live in it, than showing ourselves ungrateful to grace? The man who extols the virtue of a medicine does not contend that the diseases and wounds of which the medicine cures him are of advantage to him; on the contrary, in proportion to the praise lavished on the remedy are the blame and horror which are felt of the diseases and wounds healed by the much-extolled medicine. In like manner, the commendation and praise of grace are vituperation and condemnation of offences. For there was need to prove to man how corruptly weak he was, so that against his iniquity, the holy law brought him no help towards good, but rather increased than diminished his iniquity; seeing that the law entered, that the offence might abound; that being thus convicted and confounded, he might see not only that he needed a physician, but also God as his helper so to direct his steps that sin should not rule over him, and he might be healed by betaking himself to the help of the divine mercy; and in this way, where sin abounded grace might much more abound,—not through the merit of the sinner, but by the intervention of his Helper.

Chapter 10.—Christ the True Healer.

Accordingly, the apostle shows that the same medicine was mystically set forth in the passion and resurrection of Christ, when he says, “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore we were buried with Him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection: knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is justified from sin. Now, if we be dead with Christ, we believe that we shall also live with Him: knowing that Christ, being raised from the dead, dieth no more; death hath no more dominion over Him. For in that He died, He died unto sin once; but in that He liveth, He liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.”24    Rom. vi. 3–11. Now it is plain enough that here by the mystery of the Lord’s death and resurrection is figured the death of our old sinful life, and the rising of the new; and that here is shown forth the abolition of iniquity and the renewal of righteousness. Whence then arises this vast benefit to man through the letter of the law, except it be through the faith of Jesus Christ?

CAPUT VI.

9. Abundantia delicti per legem. Volens ergo Apostolus commendare gratiam, quae per Jesum Christum omnibus gentibus venit, ne Judaei adversus caeteras gentes de accepta lege se extollerent; posteaquam dixit peccatum et mortem per unum hominem intrasse in genus humanum, et per unum hominem justitiam et vitam aeternam, illum Adam, hunc Christum apertissime insinuans, ait: Lex autem subintravit ut abundaret delictum; ubi autem abundavit delictum, superabundavit gratia: ut quemadmodum regnavit peccatum in mortem , sic et gratia regnet per justitiam in vitam aeternam per Jesum Christum Dominum nostrum. Deinde opponens sibi ipse quaestionem, Quid ergo dicemus, inquit? Permanebimus in peccato, ut gratia abundet? Absit. Vidit enim a perversis perverse posse accipi quod dixerat, Lex subintravit ut abundaret delictum; ubi autem abundavit delictum, superabundavit gratiae : tanquam dixerit, proter abundantiam gratiae prodesse peccatum. Hoc diluens, respondit, Absit: atque subjecit, Qui mortui sumus peccato, quomodo vivemus in eo? Hoc est, cum id praestiterit gratia, ut moreremur peccato, quid aliud faciemus, si vivemus in eo, nisi ut gratiae simus ingrati? Neque enim qui laudat beneficium medicinae, prodesse morbos dicit et vulnera, a quibus illa hominem sanat: sed quanto majoribus medicina laudibus praedicatur, tanto magis vituperantur et horrentur vulnera et morbi, a quibus liberat quae ita laudatur. Sic laus et praedicatio gratiae vituperatio et damnatio est delictorum. Demonstranda enim fuerat homini foeditas languoris ejus, cui contra iniquitatem suam nec praeceptum sanctum et bonum profuit, quo magis aucta est iniquitas quam minuta; quandoquidem lex subintravit, ut abundaret delictum; ut eo modo convictus atque confusus, videret non tantum doctorem sibi esse necessarium, verum etiam adjutorem Deum, a quo ejus itinera dirigantur, ne dominetur ei omnis iniquitas (Psal. CXVIII, 133), et confugiendo ad opem divinae misericordiae sanetur: atque ita ubi abundavit delictum, superabundet gratia, non peccantis merito, sed subvenientis auxilio.

10. Consequenter eamdem medicinam in passione et resurrectione Christi mystice demonstratam ostendit Apostolus, dicens: An ignoratis quoniam quicumque baptizati sumus in Christo Jesu, in morte ipsius baptizati sumus? Consepulti ergo sumus illi per Baptismum in mortem, ut quemadmodum surrexit Christus a mortuis per gloriam Patris, ita et nos in novitate vitae ambulemus. Si enim complantati fuimus similitudini mortis 0206ejus, sed etresurrectionis erimus: hoc scientes, quia vetus homo noster simul crucifixus est, ut evacuetur corpus peccati , ut ultra non serviamus peccato. Qui enim mortuus est, justificatus est a peccato. Si autem mortui sumus cum Christo, credimus quia simul vivemus cum illo; scientes quia Christus surgens a mortuis jam non moritur, et mors ei ultra non dominabitur . Quod enim mortuus est peccato, mortuus est semel: quod autem vivit, vivit Deo. Ita et vos existimate vos mortuos esse peccato, vivere autem Deo in Christo Jesu (Rom. V, 20-VI, 11). Nempe satis elucet mysterio Dominicae mortis et resurrectionis figuratum vitae nostrae veteris occasum, et exortum novae, demonstratamque iniquitatis abolitionem renovationemque justitiae. Unde igitur hoc tantum beneficium homini per litteram legis , nisi per fidem Jesu Christi?