Commentary upon the Epistle to the Romans

The first is, that through the sin of Adam we are not condemned by sole imputation, as though the punishment of another's fault were exacted upon us: but therefore sustain we the punishment of his sin, because we are also guilty of his crime, Namely in as much as our nature being corrupted in him, is holden guilty of iniquity before GOD. But by the righteousness of Christ, we are restored in another sort unto salvation. For it is not therefore imputed unto us as though it were within us: but because we possess Christ ⟨image 82⟩himself with all his graces, given unto us by the bountifulness of the father. Therefore the gift of righteousness signifieth not a quality where with God endues us (as some have very wickedly expounded) but the free imputation of righteousness. For the Apostle declareth what he meant by the word grace. The second difference is, that the benefit of Christ hath not redounded unto all men, as Adam hath plunged all his progeny in condemnation. And the reason is at hand, for seeing this malediction or curse with we draw from Adam, is derived unto us by nature: it is no marvel though it comprehend the whole mass. But verily that we may come into participation of the grace of Christ, we must be grafted into him by faith. Therefore to obtain the miserable inheritance of sin, it is enough to be a man for it abideth in flesh and blood. But to obtain the righteousness of Christ, thou must needs be a faithful man: because that by faith his fellowship is obtained. It is communicated to infants by a special manner: for they have the privilege of adoption in the covenant, whereby they pass into the society of Christ. I speak of the children of the godly, unto whom the promise of grace is directed, for others are not exempted from the common estate.

The first is, that through the sinne of Adam we are not condemned by sole imputation, as though the punishment of anothers faulte were exacted vppon vs: but therefore susteyne wee the punishment of his sinne, because wee are also guiltie of his crime, Namely in as muche as our nature beeing corrupted in him, is holden guiltie of iniquitie before GOD. But by the righteousnesse of Christe, wee are restored in another sorte vnto saluation. For it is not therefore imputed vnto vs as though it were within vs: but because wee possesse Christ ⟨image 82⟩himself with all his graces, giuen vnto vs by the bountifulnes of the father. Therefore the gifte of righteousnes signifieth not a qualitie where wt God indueth vs (as some haue very wickedly expounded) but the free imputation of righteousnes. For the Apostle declareth what he ment by the word grace. The second difference is, yt the benefite of Christe hath not redounded vnto all men, as Adam hath plonged al his progenie in condēnation. And the reason is at hand, for seeing this malediction or curse wt wee draw from Adam, is deriued vnto vs by nature: it is no maruayle though it comprehend the whole masse. But veryly that we may come into participation of the grace of Christ, wee must be graffed into him by faith. Therefore to obtayne the miserable inheritaunce of sinne, it is inough to be a man for it abideth in flesh and blood. But to obtaine the righteousnes of Christ, thou must needs be a faithfull man: because that by faith his felowship is obtayned. It is cōmunicated to infantes by a speciall maner: for they haue the priuiledge of adoption in the couenant, whereby they passe into the societie of Christ. I speake of the children of ye godly, vnto whom the promise of grace is directed, for others are not exempted from the common estate.