Commentary upon the Epistle to the Romans

14 Yea even over them. Although this place be commonly understood of infants, who, not being guilty of any actual sin, dye through original corruption: yet had I rather expound it generally of all those sinned without law. This sentence must be annexed unto the words went before, where it was said, that they which wanted the law did not impute sin unto themselves. They therefore sinned not after the similitude of the transgression of Adam:¹ because they had not as he had, the will of God revealed by a certain oracle. For God had forbidden Adam to touch the fruit of knowledge of good and evil: but to these he gave no commandment besides the witness of their conscience. The meaning then of the Apostle is, secretly to insinuate, that through this diversity between Adam and his posterity it cometh not to pass, that they are exempted from condemnation. In the mean while under the universal catalogue infants also are comprehended. Who is the figure of him that was to come. This sentence is put instead of the other member. For we see one only part of the comparison expressed, the other being by that vice in writing called anacoluthon, that is a non sequele or consequent, omitted. A man may therefore take it, as though it were written thus, as by one man sin entered into the whole world, and by sin death: so by one man cometh righteousness & by righteousness life. And where as he saith Adam was a figure of Christ,² it is no marvel: for even in things most contrary there appeareth alway some similitude. because therefore, as through the sin of Adam we are all lost, so by the righteousness of christ we are restored: very aptly hath he called Adam a type of christ. And note ye Adam is not called a figure of sin: nor Christ of righteousness, as though they went only before us by their example, but that one is compared with the other, least thou fall foully with Origen, and that into a pernicious error. For he disputeth Philosophically and profanely of the corruptions of mankind, and doth not only extenuate the grace of Christ, but in a manner doth wholly destroy it. Whereby Erasmus is by so much the less excusable, who taketh so great pains to excuse so gross a dotage.

14 Yea euen ouer them. Although this place bee commonly vnderstood of infantes, who, not being giltie of any actuall sinne, dye through originall corruption: yet had I rather expound it generally of all those sinned without lawe. This sentence muste be annexed vnto the wordes wente before, where it was said, that they which wanted the lawe did not impute sinne vnto themselues. They therefore sinned not after the similitude of the transgression of Adam: