Commentary upon the Epistle to the Romans

13 Was that then which is good. Hitherto he hath so cleared the law from all calumniations: that yet notwithstanding it remained doubtful, whither it were the cause of death or no. Yea here are mens minds wonderfully plunged, how it may be, that we should reap nothing but death, of so singular a benefit of god. Now therefore he answereth that objection, denying that death is of the law, although through occasion thereof, it is brought upon us by sin. And albeit this answer seemeth to be contrary unto that which he said before, namely, that the commandment which was ordained unto life, was found death unto him: yet in deed there is no contrariety. For before, he meant, that by our wickedness it cometh to pass, that we abuse the law to our destruction, otherwise then the nature of it doeth bear:¹ and here he denieth it to be the matter of death, that death should be imputed to it. In the second to the Corinthians he speaketh more freely of the law, where he calleth it the administration of death. Howe be it that he doeth, as it is wont to be, in the heat of disputation: not respecting the nature of the law, but the opinion of the adversaries.

13 Was that then which is good. Hitherto hee hath so cleared the lawe from all calumniations: that yet notwithstanding it remained doubtfull, whither it were the cause of death or no. Yea here are mens mindes wonderfully plonged, how it may be, that we shold reape nothing but death, of so singular a benefit of god. Now therfore he answereth that obiection, denying that death is of the lawe, although through occasion thereof, it is brought vpon vs by sinne. And albeit this answere seemeth to be contrary vnto that which hee sayde before, namely, that the commaundement which was ordeined vnto life, was founde death vnto him: yet in deede there is no contrarietie. For before, he meant, that by our wickednesse it commeth to passe, that wee abuse the lawe to our destruction, otherwise then the nature of it doeth beare:¹ and heere he denieth it to bee the matter of death, that death shoulde bee imputed to it. In the seconde to the Corinthians hee speaketh more freely of the lawe, where hee calleth it the administration of death. Howe be it that hee doeth, as it is wont to bee, in the heate of disputation: not respecting the nature of the lawe, but the opinion of the aduersaries.

1. 1The law is not the material cause of deah. 2. Cor. 3.7.The law is not the materiall cause of deah. 2. Cor. 3.7.

Yea sin, under the correction of others, I think it is to be read as I have put it down: and therefore I suppose this to be the sense, sin in a manner is justified, before it be detected by the law: but when by occasion of the law it is revealed, then truly it taketh the name of sin: and so much the more mischievous ⟨image 100⟩and (that I may say so) sinful it appeareth then, because it converteth the goodness of the law being perverted to our destruction. For that must needs be a very poisonable thing, which causeth that, which otherwise by his own nature is wholesome, to be hurtful. The meaning is, that it was meet the outrageousness of sin should be discovered by the law: for except, sin did (as they say) burst forth by an outrageous, and enormous excess, it should not be acknowledged for sin.

Yea sinne, vnder the correction of others, I thinke it is to bee reade as I haue put it downe: and therefore I suppose this to be the sence, sinne in a maner is iustified, before it be detected by the law: but when by occasion of the law it is reueiled, then truely it taketh the name of sinne: and so much the more mischieuous ⟨image 100⟩and (that I may saye so) sinnefull it appeareth then, because it conuerteth the goodnesse of the law being peruerted to our destruction. For that must needes bee a very poysonable thing, which causeth that, which otherwise by his owne nature is holesome, to be hurtfull. The meaning is, that it was meete the outragiousnesse of sinne shoulde be discouered by the lawe: for except, sinne did (as they say) burst forth by an outragious, and enormious excesse, it shoulde not bee acknowledged for sinne.

This excess doeth pour out it self more violently, whiles it converteth life into death. Therefore, then is all excuse taken away.

This excesse doeth powre out it selfe more violently, whiles it conuerteth life into death. Therefore, then is all excuse taken away.

15 For I know not that which I do. For what I would that do I not: but what I would not that do I.

15 For I knowe not that which I doe. For what I would that do I not: but what I woulde not that do I.

16 If I do then, that I would not: I consent to the law of God that it is good.

16 If I doe then, that I woulde not: I consent to the lawe of God that it is good.

17 Now then, it is no more I that doth it, but the sin that dwelleth in me.

17 Nowe then, it is no more I that doth it, but the sinne that dwelleth in me.

14 For we know. Now he beginneth more nearly to compare the law with the nature of man, that it might more clearly appear, whence the fault of death proceedeth. Secondly he propoundeth an example of a regenerate man: in whom the relics of the flesh do so dissent from the law of the Lord, that yet the spirit doeth willingly obey the same law. But first of all (as we said) he setteth down a bare comparison of mans nature and the law. Seeing there is no greater variance in the world, then of the spirit and the flesh: the law is spiritual, man is carnal. What concord then hath the nature of man with the law? namely such as the light hath with darkness.¹ Furthermore, whereas he calleth the law spiritual, thereby he doeth not only signify that it requireth the inward affections of the heart (as many expound it): but according to the nature of an antithesis, it hath a signification contrary to the word carnal. The former interpreters we spake of expound it thus, the law is spiritual, that is, it doth ⟨p. 87⟩not only bind our hands and feet, in respect of external actions: but also is imposed upon the affections of the heart, and requireth the sincere fear of God. But here is expressed an antithesis or contrariety between the flesh and the spirit.

14 For we knowe. Nowe hee beginneth more neerely to campare the lawe with the nature of man, that it might more clearely appeare, whence the fault of death proceedeth. Secondly hee propoundeth an example of a regenerate man: in whom the reliques of the fleshe doe so dissent from the law of the Lord, that yet the spirite doeth willingly obey the same lawe. But first of all (as wee saide) hee setteth downe a bare comparison of mans nature and the lawe. Seeing there is no greater variance in the worlde, then of the spirite and the fleshe: the lawe is spirituall, man is carnall. What concorde then hath the nature of man with the lawe? namely suche as the light hath with darkenesse.¹ Furthermore, whereas he calleth the lawe spirituall, thereby hee doeth not onely signifie that it requireth the inwarde affections of the heart (as many expounde it): but according to the nature of an antithesis, it hath a signification contrary to the worde carnall. The former interpreters wee spake of expounde it thus, the lawe is spirituall, that is, it doth ⟨p. 87⟩not onely binde our handes and feete, in respect of externall actions: but also is imposed vpon the affections of the heart, and requireth the sincere feare of God. But heere is expressed an antithesis or contrarietie betweene the fleshe and the spirite.

1. 1How the law is called spiritual.How the lawe is called spirituall.

Finally, by the text it may sufficiently appear, and partly it hath been already declared, that under the name of flesh, is comprehended what so ever men bring with them out of their mothers womb. And men being taken for such as they are borne, and for such as they be so long as they retain their own wit, are called flesh: for as they are corrupt, so they neither savour nor breathe any thing, but that is gross and earthly.¹ On the contrary the spirit is called the renewing of our corrupt nature, whiles God reformeth us to his image. And hence cometh that kind of speech, because that newness which is wrought in us is the gift of the spirit. Wherefore the integrity of the doctrine of the law, is set against the corruption of mans nature. The meaning therefore is, the law requireth a certain celestial, and angelical righteousness, wherein there should appear no blot, to whose cleanness nothing ought to be wanting: but I carnal man can do nothing but strive against it. And that interpretation of Origen, which notwithstang before this time, it hath pleased many, is unworthy to be refuted. He saith the law is called spiritual of Paul, because the Scripture is not literally to be understood. What is this unto the present cause? sold under sin. By this parcel he showeth, what flesh is of it self. For by nature, man is no less the bondslave of sin,² then those bondmen are bought with money, whom their masters abuse at their pleasure, like Oxen or Asses: we are so utterly mastered under the power of sin, that our whole mind, heart, and all our actions bend towards sin. I do alway except coaction: for voluntarily we sin, because it were no sin, except it were voluntary. But we are so addicted unto sin, that we can do nothing freely but sin: because that corruption ruleth in us, draweth us hereunto. Wherefore this similitude importeth not (as they say) a coacted or forced astriction or tying, but a voluntary obsequy, whereunto the engrafted servitude addicteth us.

Finally, by the text it may sufficiently appeare, and partly it hath been alreadie declared, that vnder the name of fleshe, is comprehended what so euer men bring with them out of their mothers wombe. And men being taken for such as they are borne, and for such as they be so long as they reteyne their owne witte, are called fleshe: for as they are corrupt, so they neither sauoure nor breathe any thing, but that is grosse and earthly.¹ On the contrary the spirite is called the renewing of our corrupt nature, whiles God reformeth vs to his image. And hence commeth that kind of speech, because that newnes which is wrought in vs is the gift of the spirite. Wherefore the integritie of the doctrine of the lawe, is set against the corruption of mans nature. The meaning therefore is, the lawe requireth a certaine celestiall, and angelicall righteousnes, wherein there shoulde appeare no blot, to whose cleannesse nothing ought to be wanting: but I carnall man can doe nothing but striue against it. And that interpretation of Origen, which notwithstang before this time, it hath pleased many, is vnworthie to be refuted. Hee saith the lawe is called spirituall of Paule, because the Scripture is not litterally to bee vnderstoode. What is this vnto the present cause? sould vnder sinne. By this parcell he sheweth, what fleshe is of it selfe. For by nature, man is no lesse the bondeslaue of sinne,² then those bondemen are bought with money, whom their masters abuse at their pleasure, like Oxen or Asses: wee are so vtterly mastered vnder the power of sinne, that our whole minde, heart, and all our actions bende towardes sinne. I doe alway except coaction: for voluntarily we sinne, because it were no sinne, excepte it were voluntarie. But wee are so addicted vnto sinne, that wee can doe nothing freely but sinne: because that corruption ruleth in vs, draweth vs hereunto. Wherefore this similitude importeth not (as they say) a coacted or forced astriction or tying, but a voluntary obsequie, whereunto the ingraffed seruitude addicteth vs.

1. 1Spirit put for the renewing of our corrupt nature.Spirite put for the renewing of our corrupt nature.
2. 2What men are by nature.

15 For that which I do I know not. Now he descendeth unto a more particular example of a regenerate man: in whom, both those things he intendeth, do more clearly appear: namely, how great discord there is between the law of God, and mans nature, and how the law doeth not of it self bring death. For truly seeing the carnal man, with all the inclination of his mind, doeth rush into the lust of sinning, he seemeth to sin with such free election, that he might moderate himself if he would: as this pernicious opinion hath almost prevailed with all men, namely, that a man by his own natural strength, without the help of Gods grace, is able to elect whither he will. But verily whiles the will of a faithful man is led unto good by the spirit of God, thereby appeareth plainly the corruption of nature, which obstinately resisteth and striveth to the contrary. Therefore thou haste in a regenerate man a very fit example, whereby thou mayest know, how contrary the righteousness of the law is, to our nature. Hence also the declaration of the other member is more aptly drawn, then from the bare consideration of mans nature. For the law, because it bringeth forth nothing but death in that man which is altogether carnal, is there more easily charged: for it is doubtful whence the fault proceedeth. In the regenerate man it bringeth forth wholesome fruits: whereby appeareth, that the flesh only is in the cause, that it quickeneth not: so far is it from generating death of it self. That this disputation therefore may both more faithfully and more certainly be understood,¹ we must note, that this conflict of the which the Apostle speaketh, is not in any man, before he be sanctified by the spirit of God. For man being left to his own nature, is wholly carried without resistance unto concupiscences: for although the wicked are tormented with the sting of their conscience, & can not so flatter themselves in their vices, but that they have some taste of bitterness: yet thou canst not gather thereby, that they either hate evil, or love that is good. Only the Lord doeth suffer them to be so tormented, that he might partly show unto them his judgement: not that he might put into them, either a love of righteousness, or hatred of sin.

15 For that which I doe I knowe not. Nowe hee descendeth vnto a more particular example of a regenerate man: in whom, both those thinges hee intendeth, doe more clearely appeare: namely, howe great discorde there is betweene the lawe of God, and mans nature, and howe the lawe doeth not of it selfe bring death. For truely seeing the carnall man, with all the inclination of his minde, doeth rushe into the lust of sinning, hee seemeth to sinne with such free election, that hee might moderate himselfe if hee woulde: as this pernitious opinion hath almost preuayled with all men, namely, that a man by his owne naturall strength, without the help of Gods grace, is able to electe whither hee will. But verely whiles the will of a faithfull man is ledde vnto good by the spirite of God, thereby appeareth plainely the corruption of nature, which obstinately resisteth and striueth to the contrary. Therefore thou haste in a regenerate man a very fit example, whereby thou mayest knowe, howe contrary the righteousnesse of the lawe is, to our nature. Hence also the declaration of the other member is more aptly drawen, then from the bare consideration of mans nature. For the lawe, because it bringeth foorth nothing but death in that man whiche is altogether carnall, is there more easily charged: for it is doubtfull whence the faulte proceedeth. In the regenerate man it bringeth forth holesome fruites: whereby appeareth, that the fleshe onely is in the cause, that it quickneth not: so farre is it from generating death of it selfe. That this disputation therefore maye both more faithfully and more certainely bee vnderstoode,¹ wee must note, that this conflicte of the which the Apostle speaketh, is not in any man, before he be sanctified by the spirite of God. For man being left to his owne nature, is wholly caried without resistance vnto concupiscences: for although ye wicked are tormented wt the sting of their consciēce, & can not so flatter themselues in their vyces, but that they haue some taste of bitternesse: yet thou canst not gather thereby, that they eyther hate euill, or loue that is good. Onely the Lorde doeth suffer them to bee so tormented, that he might partly shewe vnto them his iudgement: not that hee might put into them, eyther a loue of righteousnesse, or hatred of sinne.

1. 1We begin not to strive against sin before we be endued with the spirit of sanctificationWe begin not to striue against sin before we be indewed with the spirite of sanctification

This difference therefore there is between them and the faithful, ⟨p. 88⟩that they (meaning the wicked) are never so blinded,¹ and hardened in their minds, but if they be admonished of their abominations, in the judgement of their own conscience they condemn them. For knowledge is not utterly extinguished in them, but they retain a difference of right and wrong. Sometime also through the feeling of their sin they are so shaken with horror, that even in this life they sustain a kind a damnation. Nevertheless they like sin with their whole heart: and therefore without any true resistance of the affection, they give them selves unto it.

This difference therefore there is betweene them and the faithfull, ⟨p. 88⟩that they (meaning the wicked) are neuer so blinded,¹ and hardened in their mindes, but if they be admonished of their abhominations, in the iudgement of their owne conscience they condemne them. For knowledge is not vtterly extinguished in them, but they reteine a difference of right and wrong. Sometime also through the feeling of their sinne they are so shaken with horrour, that euen in this life they sustaine a kinde a damnation. Neuerthelesse they like sinne with their whole heart: and therfore without any true resistaunce of the affection, they giue them selues vnto it.

1. 1A difference between the sting of sin in the wicked, & the feeling of sin in the godly.A difference between the sting of sinne in the wicked, & the feeling of sinne in the godly.

For those stings of conscience wherewith all they are stung, arise rather of the contradiction of judgement, then the contrary affection of the will. On the contrary the godly, in whom the regeneration of GOD is begun, are so divided, that with a special desire of the heart they fervently aspire unto GOD, they covet celestial righteousness, and hate sin: but again by the relics of their flesh they are drawn towards the earth. Therefore whiles they are thus distracted, they fight against their nature, and their nature fighteth against them. And they do not only condemn their sins, because they are forced thereunto by the judgement of reason: but because from the very heart they abhor them, and are displeased with them. This is that Christian warfare, between the flesh and the spirit, of the which Paul speaketh to the Galatians.¹ And therefore is it well said, that the carnal man with the whole consent, and agreement of mind doeth rush into sin: and that the division or struggling, then first beginneth, when he is called of the Lord, and sanctified by his spirit.

For those stinges of conscience wherewith all they are stonge, arise rather of the contradiction of iudgement, then the contrary affection of the will. On the contrarie the godly, in whome the regeneration of GOD is begunne, are so diuided, that with a speciall desire of the heart they feruently aspire vnto GOD, they couette celestiall righteousnesse, and hate sinne: but agayne by the reliques of their fleshe they are drawen towardes the earth. Therefore whiles they are thus destracted, they fight against their nature, and their nature fighteth against them. And they doe not onely condemne their sinnes, because they are forced thereunto by the iudgement of reason: but because from the very heart they abhorre them, and are diipleased with them. This is that Christian warrefare, betweene the fleshe and the spirite, of the whiche Paule speaketh to the Galathians.¹ And therefore is it well sayde, that the carnall man with the whole consente, and agreement of minde doeth rushe into sinne: and that the diuision or struggling, then first beginneth, when hee is called of the Lorde, and sanctified by his spirite.

1. 1Gal. 5.17.

For regeneration is only begun in this life: the remnant of the flesh which remaineth, doeth alway follow his corrupt affections, and so moveth war against the spirit. The unlearned which consider not whereabout the Apostle goeth, or what kind of dispensation he holdeth, do think that the nature of man is here described. And certainly such a description of humane wit there is amongest the Philosophers. Howbeit the scripture setteth down a more ⟨image 102⟩deep philosophy, because since the time that Adam was spoiled of the image of God, it saw nothing to remain in the heart of man, besides perversity or frowardness. So Sophisters when they go about to define free will, or to estimate of what value the strength of nature is, seize upon this place: howbeit Paul (as I said) doeth not here propound the bare nature of man: but under his own person, Paul describeth, what, and how great the infirmity of the faithful is. Augustine was some time in this common error: yet when he had more nearly sifted the place, he did not only retract that, which he had taught amiss, but in his first book unto Boniface, by many strong arguments he proveth, that it can not otherwayes be understood, but of the regenerate. And we will do our endeavour that the readers may clearly see it is so. I know not. His meaning is, that he did not acknowledge those works, which he did commit through the infirmity of the flesh, for his: because he did detest them. Therefore it is not amiss that Erasmus hath used the word approve: but because that might be ambiguous, I chose rather to retain the word, know, or understand. Whereby we gather that the doctrine of the law is so agreeable, unto right judgement, that the faithful refuse the transgression thereof, as a brutish thing. And because Paul seemeth to confess, that he taught otherwise then the law commanded, many interpreters have been deceived, which have thought that he took upon him the person of another: hence came that common error, that some have supposed the nature of an unregenerate man to have been described in this whole chapter. But Paul under the transgression of the law includeth all the offences of the godly,¹ who, neither shake off the fear of God, nor study of well doing.

For regeneration is onely begunne in this life: the remnante of the fleshe which remayneth, doeth alwaye followe his corrupte affections, and so mooueth warre agaynst the spirite. The vnlearned whiche consider not whereaboute the Apostle goeth, or what kinde of dispensation hee holdeth, do thinke that the nature of man is heere described. And certainly suche a description of humane witte there is amongest the Philosophers. Howebeit the scripture setteth downe a more ⟨image 102⟩deepe philosophie, because since the tyme that Adam was spoyled of the image of God, it sawe nothing to remaine in the heart of man, besides peruersitie or frowardnesse. So Sophisters when they go about to define free wil, or to estimate of what value the strength of nature is, sease vpon this place: howebeit Paule (as I saide) doeth not heere propounde the bare nature of man: but vnder his owne person, Paule describeth, what, and howe great the infirmitie of the faithfull is. Augustine was some time in this common errour: yet when hee had more nerely sifted the place, hee did not onelie retract that, which hee had taught amisse, but in his first booke vnto Boniface, by manie strong arguments hee prooueth, that it can not otherwayes bee vnderstoode, but of the regenerate. And wee will doe our indeuoure that the readers may clearely see it is so. I knowe not. His meaning is, that he did not acknowledge those woorkes, whiche hee did committe through the infirmitie of the fleshe, for his: because hee did detest them. Therefore it is not amisse that Erasmus hath vsed the worde approue: but because that might bee ambiguous, I chose rather to reteine the worde, knowe, or vnderstande. Whereby wee gather that the doctrine of the lawe is so agreeable, vnto right iudgement, that the faithfull refuse the transgression thereof, as a brutishe thing. And beecause Paul seemeth to confesse, that hee taught otherwise then the lawe commaunded, many interpreters haue been deceyued, which haue thought that hee tooke vpon him the person of another: hence came that common errour, that some haue supposed the nature of an vnregenerate man to haue been described in this whole chapter. But Paule vnder the transgression of the law includeth all the offences of the godly,¹ who, neither shake off the feare of God, nor studie of well doing.

1. 1What is meant by transgression,What is ment by transgressiō,

Therefore denieth he him self to do that which the law commandeth, because he doeth it not absolutely, but in a manner fainteth in his endeavour.

Therefore denieth hee him selfe to doe that which the lawe commaundeth, because hee doeth it not absolutely, but in a maner fainteth in his indeuoure.

For what I would do. You may not understand this to have bin alway in him, as though he could never do any good: but only he complaineth that he could not do that he coveted: namely that he could not prosecute that was good, with such alacrity as was meet, because he was holden in a manner bond: again, that he fainted in that wherein he would not, because he ⟨p. 89⟩was feeble through the infirmity of the flesh. The godly mind therefore doeth not that good it would,¹ because it standeth not with courage as were meet: and it doth the evil it would not, because it desireth to stand, and falleth, or at the least shaketh.

For what I woulde doe. You maye not vnderstand this to haue bin alway in him, as though he coulde neuer do any good: but onely he complayneth that he could not doe that he coueted: namely that he coulde not prosecute that was good, with such alacritie as was meete, because hee was holden in a maner bond: againe, that he fainted in that wherein he would not, because hee ⟨p. 89⟩was feeble through the infirmitie of the fleshe. The godly minde therefore doeth not that good it woulde,¹ because it standeth not with courage as were meete: and it doth the euill it would not, because it desireth to stande, and falleth, or at the least shaketh.

1. 1Howe the godly do not that they would.Howe the godly do not that they woulde.

Howbeit this will and nill, must be referred unto the spirit, which ought to have the principality in the faithful. Yea the flesh hath his will: but Paul calleth that, will, which he coveted with the special affection of his heart: and he calleth that contrary to his will, which did gaynestande the same.

Howebeit this will and nill, must bee referred vnto the spirite, which ought to haue the principalitie in the faithfull. Yea the fleshe hath his will: but Paule calleth that, will, whiche hee coueted with the speciall affection of his heart: and hee calleth that contrary to his will, which did gaynestande the same.