Augustine says, that Paul included in this expression the whole law; which, when rightly
understood, is true: for when Moses had stated the things from which we must abstain, that we may
not wrong our neighbor, he subjoined this prohibition as to coveting, which must be referred to all
the things previously forbidden. There is no doubt but that he had in the former precepts condemned
all the evil desires which our hearts conceive; but there is much difference between a deliberate
purpose, and the desires by which we are tempted. God then, in this last command, requires so
much integrity from us, that no vicious lust is to move us to evil, even when no consent succeeds.
Hence it was, that I have said, that Paul here ascends higher than where the understanding of men
can carry them. But civil laws do indeed declare, that intentions and not issues are to be punished.
Philosophers also, with greater refinement, place vices as well as virtues in the soul. But God, by
this precept, goes deeper and notices coveting, which is more hidden than the will; and this is not
deemed a vice. It was pardoned not only by philosophers, but at this day the Papists fiercely contend,
that it is no sin in the regenerate.^211 But Paul says, that he had found out his guilt from this hidden
disease: it hence follows, that all those who labor under it, are by no means free from guilt, except
God pardons their sin. We ought, at the same time, to remember the difference between evil lustings
or covetings which gain consent, and the lusting which tempts and moves our hearts, but stops in
the midst of its course.
8.But an occasion being taken, etc. From sin, then, and the corruption of the flesh, proceeds
every evil; the law is only the occasion. And though he may seem to speak only of that excitement,
by which our lusting is instigated through the law, so that it boils out with greater fury; yet I refer
this chiefly to the knowledge the law conveys; as though he had said, “It has discovered to me
every lust or coveting which, being hid, seemed somehow to have no existence.” I do not yet deny,
but that the flesh is more sharply stimulated to lusting by the law, and also by this means more
clearly shows itself; which may have been also the case with Paul: but what I have said of the
knowledge it brings, seems to harmonize better with the context;^212 for he immediately subjoins
—
Romans 7:8-12
- For without the law sin was dead.^213 8. Sine Lege enim peccatum est mortuum:
(^211) As an instance of the frivolous and puerile mode of reasoning adopted by the Papists, the following may be adduced: quoting
James 1:15, “When lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death,” they reason thus:
— “Lust is not simply a sin, for it brings it forth; and when it is sin, it is not mortal sin, for it afterwards brings forth death.
“Taking advantage of a metaphor, they apply it strictly and literally, without considering that the Apostle is only exhibiting the
rise, progress, and termination — of what? of sin no doubt. The like produces its like. If lust were not sinful, it could not generate
what is sinful. Such childish and profane reasoning is an outrage both on common sense and on religion. — Ed.
(^212) Most commentators take the opposite view, — that the irritation of sin occasioned by the law is more especially meant
here. The two ideas, the knowledge and the excitement, or the increase of sin by the law, are no doubt referred to by the Apostle
in these verses. — Ed.
(^213) This clause is rightly separated from the former verse; for it clearly announces what is illustrated in the following verses.
“Without the law,” means without the knowledge of the law. The law is known and not known still. — Ed.