Commentary upon the Epistle to the Romans

The preposition causal is as much in value, as if he had said, for forgiveness sake, or to this end that he might do away sins. And this definition or exposition doth confirm again that which I have now already sundry times warned, namely, that men are not justified because they are such indeed, but by imputation. Only he useth he useth divers words that he might more evidently declare, there is no merit of ours in this righteousness. For if we obtain it by the remission of sins, we gather, it is out of our selves. Secondly, if the remission of sins be of the mere liberality of God, all merit falleth to the ground. Yet here ariseth a question, why he restraineth pardon or forgiveness to the sins are passed. Although this place be diversly expounded: It seemeth probable to me, that Paul had regard unto the cleansings or washings of the law. Which were only testimonies of the satisfaction to come. For they could not please God. There is the like place to the Hebrews,¹ that through Christ came the redemption of sins that were in the former Testament. And yet thou mayst not understand it, that no transgressions but those of the former time are done away by the death of Christ. Which dotage or folly, some certain mad men have drawn from this place being undecently wrested.² For Paul only showeth, that until the death of Christ there was no price to please God, and that the same was not accomplished or fulfilled by the figures of the law: Wherefore the verity until the fullness of time, was in suspense. Moreover, the same reason is of those sins do daily make us guilty: for there is one only satisfaction for all. Some, that they might avoid that inconvenience, have said the former sins were forgiven, least a liberty of sinning afterward should seem to be granted. And true it is, there is no remission given but to sins committed. Not that the fruit of redemption doth fall away or perish, if afterward we sin, as Novatus with his sect did dream:³ but because this is the dispensation of the Gospel, to set before him is about to sin, the judgement and wrath of GOD, and before him hath sinned, mercy. Howe […] that is the pro••• sense which I brought.

The preposition causall is as much in value, as if he had saide, for forgiuenesse sake, or to this ende that he might doe away sinnes. And this definition or exposition doth confirme agayne that which I haue nowe already sundrie tymes warned, namely, that men are not iustified because they are suche indeede, but by imputation. Onely he vseth he vseth diuers woordes that he might more euidently declare, there is no merite of ours in this righteousnesse. For if we obteyne it by the remission of sinnes, we gather, it is out of our selues. Secondly, if the remission of sinnes bee of the meere liberalitye of God, all merite falleth to the grounde. Yet heere aryseth a question, why he restrayneth pardon or forgiuenesse to the sinnes are passed. Although this place be diuersly expounded: It seemeth probable to me, that Paule had regarde vnto the cleansinges or washinges of the lawe. Whiche were onelye testimonies of the satisfaction to come. For they coulde not please God. There is the like place to the Hebrewes,