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." [735] 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?
[735] Rom. vi. 3-11.
Chapter 11 [VII.]--From What Fountain Good Works Flow.
This holy meditation preserves "the children of men, who put their trust under the shadow of God's wings," [736] so that they are "drunken with the fatness of His house, and drink of the full stream of His pleasure. For with Him is the fountain of life, and in His light shall they see light. For He extendeth His mercy to them that know Him, and His righteousness to the upright in heart." [737] He does not, indeed, extend His mercy to them because they know Him, but that they may know Him; nor is it because they are upright in heart, but that they may become so, that He extends to them His righteousness, whereby He justifies the ungodly. [738] This meditation does not elevate with pride: this sin arises when any man has too much confidence in himself, and makes himself the chief end of living. Impelled by this vain feeling, he departs from that fountain of life, from the draughts of which alone is imbibed the holiness which is itself the good life,--and from that unchanging light, by sharing in which the reasonable soul is in a certain sense inflamed, and becomes itself a created and reflected luminary; even as "John was a burning and a shining light," [739] who notwithstanding acknowledged the source of his own illumination in the words, "Of His fulness have all we received." [740] Whose, I would ask, but His, of course, in comparison with whom John indeed was no light at all? For "that was the true light, which lighteth every man that cometh into the world." [741] Therefore, in the same psalm, after saying, "Extend Thy mercy to them that know Thee, and Thy righteousness to the upright in heart," [742] he adds, "Let not the foot of pride come against me, and let not the hands of sinners move me. There have fallen all the workers of iniquity: they are cast out, and are not able to stand." [743] Since by that impiety which leads each to attribute to himself the excellence which is God's, he is cast out into his own native darkness, in which consist the works of iniquity. For it is manifestly these works which he does, and for the achievement of such alone is he naturally fit. The works of righteousness he never does, except as he receives ability from that fountain and that light, where the life is that wants for nothing, and where is "no variableness, nor the shadow of turning." [744]
[736] Ps. xxxvi. 7.
[737] Ps. xxxvi. 8-10.
[738] Rom. iv. 5.
[739] John v. 35.
[740] John i. 16.
[741] John i. 9.
[742] Ps. xxxvi. 10.
[743] Ps. xxxvi. 11, 12.
[744] Jas. i. 17.