to sin, just as apart from the law sin was dead, not coming from ever having been alive to the state of being dead. But the divine apostle also shows from another perspective the ease of the victory, for "sin," he says, "will no longer have dominion over you, for you are not under law but under grace." Pay attention here to the apostolic precision, in what way he applies "to have dominion" to the Savior and to us: concerning the Savior, he said "death no longer has dominion over him," but concerning us, "for sin will not have dominion over you." For neither was it fitting to be said of the Savior, "sin will not have dominion over him," nor concerning you was it more proper to say, "death does not have dominion over you." And so that the same thing might not be said about the Savior and us, as if we were similar. After this, as if presenting a reason for sin not having dominion over us, he says, "for you are not under law but under grace." For according to Paul himself, "the power of sin is the law," and "the law entered in so that the trespass might increase, but where sin increased, there grace abounded all the more." But now we are under the grace that abounds, because we are no longer under law but under grace. For "a law is not laid down for the just," for he does not need the legal teaching from the letter in order to keep the commandments of God, being taught by God, as Paul teaches, saying, "but concerning love, you have no need for me to write to you, for you yourselves are taught by God to love one another." If, therefore, the law of God is ingrained in someone, so that the law does not will one thing and the will of the man be another, such a one is not under law but under grace. Thus it must be understood, "but his will was in the law of the Lord." 32 vi 19, 20 For just as you presented your members as slaves to impurity, and to lawlessness for lawlessness, so now present your members as slaves to righteousness for sanctification. For when you were slaves of sin, you were free in regard to righteousness. Since, as we have observed in many places (he says), the name of righteousness is sometimes taken for virtue, it must be said that what is said now is also of such a kind: "when you were slaves of sin, you were free in regard to virtue." And it follows the general name of sin that the general term for virtue, righteousness, is used in these passages. But he will seem to speak specifically of "for sanctification," urging to chastity and purity of life the one who is able to receive it. 33 vi 21, 22 What fruit, then, did you have then in those things of which you are now ashamed? For the end of those things is death. But now, having been set free from sin and having become slaves of God, you have your fruit for sanctification, and the end, eternal life. Despising the fruit of the slaves of sin as worthy of no account, he says this. For in what things someone, previously having acted in sin and ignorance, later coming to an awareness of what was sinned is ashamed, these would be useless fruit, unripe for eating and suitable for nothing. For the end of such works is nothing other than death, the enemy to Christ who said, "I am the life," ruling over those who have borne such fruits. In which death there is no one who remembers God; for everyone in it has died to God and lives to death, which is the same as living to sin. Our fruit is for sanctification. But not ours, nor according to our nature, is that which brings shame to the one who has already become aware of it. That the better thing is ours, but the worse is not so, the Savior also shows, saying, "If you were unfaithful with what is another's and did not become worthy, who will give you what is yours?" For even if we do not become worthy of the better thing, we do not receive it as ours by nature on account of sin. But someone will say here that the fruit for sanctification for those enslaved to God is the complete purification from sexual passions. And such a one says that for those in marriage it is fitting "but having been set free from sin, you became slaves to righteousness," but for those in chastity, as a greater thing, "but now having been set free from sin," and what follows. So that the one bearing the final fruit for sanctification on account of having been enslaved to God has been enslaved much before to righteousness, not in every case having his fruit for sanctification, on account of the word concerning concession. 34 vi 23 For the

ἁμαρτίᾳ, ὥσπερ χωρὶ νόμου ἁμαρτία ἦν νεκρά, οὐκ ἐκ τοῦ ποτὲ ζῇν ἐλθοῦσα ἐπὶ τὸ γενέσθαι νεκρά. δείκνυσι δὲ ὁ θεῖος ἀπόστολος καὶ ἑτέρωθεν τῆς νίκης τὴν εὐκολίαν, ἁμαρτία γὰρ ὑμῶν, φησίν, οὐκέτι κυριεύσει, οὐ γάρ ἐστε ὑπὸ νόμον ἀλλ' ὑπὸ χάριν. πρόσχες ἐνταῦθα τῇ ἀποστολικῇ ἀκριβείᾳ, τίνα τρόπον τὸ κυριεύειν τάσσων ἐπὶ τοῦ σωτῆρος καὶ ἐφ' ἡμῶν ἐπὶ μὲν τοῦ σωτῆρος θάνατο εἶπεν αὐτοῦ οὐκέτι κυριεύει, ἐπὶ δὲ ἡμῶν ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσει· οὔτε γὰρ ἐπὶ τοῦ σωτῆρος ἔπρεπεν λέγεσθαι τὸ ἁμαρτία αὐτοῦ οὐ κυριεύσει, οὔτε ἐφ' ὑμῶν κυριώτερον ἦν τὸ θάνατο ὑμῶν οὐ κυριεύει· καὶ ἵνα μὴ ταὐτὸν περὶ τοῦ σωτῆρος καὶ ἡμῶν λέγηται ὡς παραπλησίων. μετὰ ταῦτα ὥσπερ αἰτίαν παριστὰς τοῦ ἁμαρτίαν ἡμῶν μὴ κυριεύειν φησὶ τὸ οὐ γάρ ἐστε ὑπὸ νόμον ἀλλ' ὑπὸ χάριν· κατὰ γὰρ αὐτὸν τὸν Παῦλον ἡ δύναμι τῆ ἁμαρτία ὁ νόμο ἐτίν, καὶ νόμο παρειῆλθεν ἵνα πλεονάῃ τὸ παράπτωμα ἀλλ' ὅπου ἐπλεόναεν ἡ ἁμαρτία ἐκεῖ ὑπερεπερίευεν ἡ χάρι· νῦν δὲ ἐσμὲν ὑπὸ τὴν περιεύουαν χάριν, διότι οὐκέτι ἐσμὲν ὑπὸ νόμον ἀλλ' ὑπὸ χάριν. δικαίῳ γὰρ νόμο οὐ κεῖται, οὐ γὰρ δέεται τῆς ἀπὸ τοῦ γράμματος νομικῆς διδασκαλίας εἰς τὸ τηρεῖν τὰς ἐντολὰς τοῦ θεοῦ θεοδίδακτος ὤν, ὡς Παῦλος διδάσκει λέγων περὶ δὲ τῆ ἀγάπη οὐ χρείαν ἔχετε ὑμῖν γράφεθαι, ὑμεῖ γὰρ θεοδίδακτοί ἐτε εἰ τὸ ἀγαπᾶν ἀλλήλου. εἴ τινι οὖν συμπέφυκεν ὁ τοῦ θεοῦ νόμος, ὡς μὴ ἕτερον μὲν βούλεσθαι τὸν νόμον ἕτερον δὲ εἶναι τὸ θέλημα τοῦ ἀνθρώπου, ὁ τοιοῦτος οὐκ ἐστὶν ὑπὸ νόμον ἀλλ' ὑπὸ χάριν· οὕτω νοητέον ἀλλ' ἦν ἐν τῷ νόμῳ κυρίου τὸ θέλημα αὐτοῦ. 32 vi 19, 20 ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ, καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν, οὕτως νῦν παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν· ὅτε γὰρ δοῦλοι ἦτε τῆς ἁμαρτίας, ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ. ἐπειδή, ὡς πολλαχοῦ (φησίν) ἐτηρήσαμεν, τὸ τῆς δικαιοσύνης ὄνομα ἀντὶ τῆς ἀρετῆς ἔσθ' ὅτε παραλαμβάνεται, λεκτέον ὅτι καὶ νῦν τοιοῦτόν ἐστι τὸ λεγόμενον ὅτε δοῦλοι ἦτε τῆς ἁμαρτίας ἐλεύθεροι ἦτε τῇ ἀρετῇ. καὶ παρ ακολουθεῖ τῷ γενικῷ τῆς ἁμαρτίας ὀνόματι τὸ γενικὸν τῆς ἀρετῆς δικαιοσύνην ἐν τούτοις ὀνομάζεσθαι. δόξει δὲ εἰδικῶς τὸ εἰς ἁγιασμὸν λέγειν, προτρεπόμενος εἰς ἁγνείαν καὶ καθαρότητα βίου τὸν δυνάμενον χωρῆαι. 33 vi 21, 22 τίνα οὖν καρπὸν εἴχετε τότε ἐφ' οἷς νῦν ἐπαισχύνεσθε; τὸ γὰρ τέλος ἐκείνων θάνατος· νυνὶ δέ, ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας δουλωθέντες δὲ τῷ θεῷ, ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν, τὸ δὲ τέλος ζωὴν αἰώνιον. ἐξευτελίζων τὸν καρπὸν τῶν δούλων τῆς ἁμαρτίας ὡς οὐδενὸς ἄξιον λόγου τοῦτό φησιν· ἐφ' οἷς γάρ τις πρότερον ἐν ἁμαρτίᾳ καὶ ἀγνοίᾳ πεπραγμένοις ὕστερον εἰς συναίσθησιν ἐλθὼν τῶν ἡμαρτημένων αἰσχύνεται, ταῦτα καρπὸ ἂν εἴη ἄχρητο, ἄωρο εἰ βρῶιν καὶ εἰ οὐθὲν ἐπιτηδεῖο· καὶ γὰρ τέλος τῶν τοιούτων ἔργων οὐκ ἄλλο ἢ θάνατός ἐστιν, ὁ ἐχθρὸς Χριστῷ τῷ εἰπόντι ἐγώ εἰμι ἡ ζωή, κυριεύων τῶν τοιούτους καρποὺς ἐνηνοχότων. ἐν ᾧ θανάτῳ οὐκ ἐτὶν ὁ μνημονεύων θεοῦ· καὶ γὰρ πᾶς ὁ ἐν αὐτῷ τέθνηκεν τῷ θεῷ καὶ ζῇ τῷ θανάτῳ, ὅπερ ταὐτόν ἐστιν τῷ ζῇν τῇ ἁμαρτίᾳ. ἡμέτερος καρπὸς εἰς ἁγιασμόν· οὐχ ἡμέτερος δέ, οὐδὲ κατὰ τὴν ἡμετέραν φύσιν, ὁ φέρων τῷ ἤδη συνησθημένῳ αὐτοῦ αἰσχύνην. ὅτι δὲ ἡμέτερον μὲν τὸ κρεῖττον, οὐ τοιοῦτον δὲ τὸ χεῖρον, δηλοῖ καὶ ὁ σωτὴρ λέγων εἰ τὸ ἀλλότριον ἐπιτεύθητε καὶ οὐκ ἐγένεθε ἄξιοι, τὸ ὑμέτερον τί ὑμῖν δώει; κἂν γὰρ μὴ γενώμεθα ἄξιοι τοῦ κρείττονος, ὡς ἡμέτερον αὐτὸ τῇ φύσει οὐ λαμβάνομεν διὰ τὴν ἁμαρτίαν. ἐρεῖ δέ τις ἐνταῦθα τὸν εἰς ἁγιασμὸν καρπὸν εἶναι τῶν δεδου λωμένων τῷ θεῷ τὴν παντελῆ ἀπὸ τῶν ἀφροδισίων καθάρευσιν· καί φησιν ὁ τοιοῦτος τοῖς μὲν ἐν γάμῳ ἁρμόζειν τὸ ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας ἐδουλώθητε τῇ δικαιοσύνῃ, τοῖς δὲ ἐν ἁγνείᾳ ὡς μεῖζον τὸ νυνὶ δὲ ἐλευθερω θέντες ἀπὸ τῆς ἁμαρτίας καὶ τὰ ἑξῆς· ὥστε τὸν μὲν ἔσχατον καρπὸν αὐτοῦ εἰς ἁγιασμὸν διὰ τὸ δεδουλῶσθαι τῷ θεῷ δεδουλῶσθαι πολὺ πρότερον τῇ δικαιο σύνῃ μὴ πάντως ἔχειν τὸν καρπὸν αὐτοῦ εἰς ἁγιασμὸν διὰ τὸν κατὰ υγγνώμην λόγον. 34 vi 23 τὰ γὰρ