Commentary upon the Epistle to the Romans

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,