Commentary upon the Epistle to the Romans

And purposely he persisteth in one kind, wherein chiefly Hypocrisy reigneth, whereunto reckless pampering, and security is alway annexed. For men are never so deprived of judgement, but external works keep with them their difference. Yea they are forced also to condemn wicked counsels, and such like devises: which they cannot do, but they must needs give unto a right will, that praise is due unto it. But the fault of concupiscence is more hidden, and more deeply laid up: whereby it cometh to pass that it never cometh into question, so long as men judge according to their sense. For he doth not boast himself to have been void of it, but he did so flatter himself, that he made no account of that sin lurking in his heart. For seeing he was deceived for a time, when he thought, that righteousness could not be hindered by concupiscence: then at length he perceived he was a sinner, when he saw concupiscence (of the which no man is void) to be forbidden by the Law. (Augustine sayeth that Paul under this word containeth the whole law: which, so that we understand it well, is true. For when Moses showeth of what things we are to take heed, least we offend or hurt our neighbour, he addeth thou shalt not lust, which is to be referred unto all those precepts went before. There is doubt but in the former commandments he had condemned whatsoever wicked affections our hearts conceive:¹ but there is great difference between a set will, and affections, whereby we are tickled. Therefore by this last precept, God requireth such integrity of us, that no corrupt lust should move us unto evil, howsoever it be that we consent not unto it. And for this cause it was, I said, Paul did mount higher then the common capacity of man is able to reach. For politic laws cry that they punish the counsels and not the events: and the Philosophers more subtly place both vices and virtues in the mind: but God by this precept pierceth unto the concupiscence, which is more secrete then the will. And therefore men did not count it for sin. Neither was it only pardoned of the Philosophers, but at this day the Papists contend mightily, that it is not sin in the regenerate. But Paul saith he found out his guiltiness, by this lurking disease.

And purposely he persisteth in one kynde, wherein chiefly Hypocrisie raygneth, whereunto retchlesse pampering, and securitie is alway annexed. For men are neuer so depriued of iudgement, but externall woorkes keepe with them their difference. Yea they are forced also to condemne wicked counsels, and such like deuises: which they cannot doe, but they must needes giue vnto a right will, that prayse is due vnto it. But the faulte of concupiscence is more hidden, and more deepely layde vppe: whereby it commeth to passe that it neuer commeth into question, so long as men iudge according to their sence. For he doth not boast himselfe to haue beene voyde of it, but hee did so flatter himselfe, that hee made no account of that sinne lurking in his heart. For seeyng he was deceiued for a tyme, when hee thought, that righteousnesse coulde not be hindered by concupiscence: then at length he perceyued he was a sinner, when he saw concupiscence (of the which no man is voyde) to be forbidden by the Lawe. (Augustine sayeth that Paule vnder this worde conteyneth the whole lawe: whiche, so that we vnderstande it well, is true. For when Moses sheweth of what things we are to take heede, least wee offend or hurt our neighbour, he addeth thou shalt not lust, which is to bee referred vnto all those preceptes went before. There is doubt but in the former commaundementes he had condemned whatsoeuer wicked affections our hearts conceiue: