Preface to the Epistle of Romans, Text

Preface to the Epistle of Romans · Text

A Methodicall Preface prefixed before the Epiſtle of S. Paul to the Romanes, written by Martin Luther: and Engliſhed by W. W.

SEing that this Epiſtle of S. Paul writtē vntounto the Romans is the Methode of the whole Scripture, and the moſt abſolute Epitome or Abridgement of the new Teſtamēt, that is, of the Goſpell (which verily alone it doth briefly & moſt purely ſet out vntounto vsus) I account it woorthy not only of all Chriſtians to be knowen from their childhood, yea and learned without the booke, The excellencie of this Epiſtle.word by word: but alſo (being by dayly and continual meditation as it were chewed and concocted) euen as wel digeſted meat to deſcend and enter into our innermoſt bowels. This Epiſtle is ſuch a riche treaſurie of ſpirituall wealth, and as it were a moſt plentifull Copiae Cornu, that he that readeth it a thouſand tymes, ſhall alwayes meete with ſome new thing not perceyued before. In ſo much that the reading of this Epiſtle is moſt profitable of all other, becauſe it dooth (as it were) aſcende higher in the doctrine of holy things, in the knowledge of Chriſt, in learning the nature of fayth, & in the knowledge of all ſpirituall affections: yea, the more it is handled, the greater it groweth, more pleaſaunt and delightful, more precious and plenteous it ſhoweth and ſeemeth then before. Wherfore I thought it labour wel beſtowed, if (accordyng to that meaſure of grace which I hauehave receyued of God) I might put to my helping hand, and by this briefe Preface prepare an enery into it: to the end that it might more eaſily and playnly be read & vnderſtood of all. Chiefely knowing that this Epiſtle (which one alone ought to be accounted the Index and Methode of all the Scriptures) hath ben ſo obſcured and darkened by certayn mens fooliſh Commentaries, Gloſes, and vayne ſubtilties, that very fewe Writers in many ages paſt hauehave perceyued the drift, ſcope, meaning, and intention of the Apoſtle, which notwithſtanding of it ſelfe is moſt eaſy and playne.

Firſt of all we muſt diligently ſearch out and labour to knowe the nature of woordes, and figuratiue ſpeaches which the Apoſtle vſeth. And before all thyngs we muſt learne to know what S. Paule meaneth by theſe and ſuch lyke woords: The Lawe, Sinne, Grace, Marke theſe woordes.Fayth, Righteouſneſſe, Fleſhe, Spirit. &c. Otherwiſe though thou reade diligently, thou looſeſt all thy labour.

This word Lawe, 1. …awe what it …, and how it … to be vn…erſtoode.muſt not here be taken after the vſual maner of the Philoſophers, or accordyng to common reaſon: namely, to be defined a Doctrine which teacheth men what to doo, and what to leaue vndone. For humane or mans lawes are ſatiſfyed, if a man doo the externall and outwarde worke onelyonly, though in his hart he doo it vnwillyngly. But God, ſeeing he knoweth the hart, iudgeth according to the ſecret and internall motions of the hart. Therfore the Law of God requireth the hart & affections, or intētions therof, neyther is it ſatiſfyed by the externall deede dooyng, vnles they be done with a chearfull hart willingly, and with all thy affection. Inſomuch as it dooth reproue and rebuke nothing ſo vehemētly, Phariſaicall woorkes.as thoſe glorious and fained works, that is, Hypocriſie, Lying, and the deceyt of the hart.

Hereupon it is that the Prophete ſayth in the .115. Pſalme, All men are lyers. Wherfore by nature they cannot fulfyll the Law. For all men naturally are bent and inclined to euyll, and therfore hate the Lawe. Now wherſoeuer there is not a cheareful and ready wyl to God and his lawe, there is ſinne and the wrath of God, though by ſuch hypocriſie thou doeſt the externall woorke.

Vppon theſe Paul inferreth in his ſecond Chapter, that all the Iewes (although in externall workes they make ſemblance to fulfyl the Law) are ſinners and tranſgreſſors of the Law. For (ſaith he) not the hearers of the law, but the doers therof ſhal be accoūted iuſt before God. Wherby he doth intimate vntounto vsus, that no man can fulfyll the Law by doing the outward worke. Thou ſayſt, Paule ſpeaketh to the Iewes.that a man ſhould not commit adultry, and yet thou thy ſelfe committeſt adultry. In this that thou iudgeſt another, thou condemneſt thyne owne ſelf. For thou that iudgeſt, doeſt the very ſame thyngs. As if he ſhould ſay, Thou in deede after a glorious kynd of hypocriſie, walkeſt in the external works of the Law, and thou iudgeſt others which walke not ſo. In deede thou teacheſt other men, and thou ſeeſt a mote in thy neighbours eye: but thou ſeeſt not the beame which is in thine own eye. For though thou ſeeme to fulfyll the Law in thy externall actions, eyther for feare of puniſhment, or for louelove of thy ſelf: yet notwithſtanding thou doſt all theſe thyngs with an vnwillyng mynd, with an hard ſtubborne hart, without al louelove and good affection toward God and his law. Inſomuch that thou haddeſt rather there werneyther Law nor law geuer at all: that ſo thy luſt and concupiſcence might not be repreſſed.

Wherefore it is manifeſt, that though in outwarde woorke thou dooeſt counterfeyt the Law, yet in very deede thou dooſt hate and abhorre it. So the Apoſtle ſpeaketh: What is thy righteouſnes woorth (ſaith he) if thou teachyng other men not to ſteale, yet in thy hart thou art inclined toſtealyng: which affection out of all doubt would breake out into the deede doyng, but that thou art afrayde of puniſhment to enſue. For the externall woorke for the moſt part wyll breake out at length, though it be for a tyme diſſembled: this oftentymes foloweth in ſuch hypocrites. Wherfore (as he ſayth) thou which teacheſt another, teacheſt not thy ſelfe, that is, thou art ignorant thy ſelfe what thou teacheſt, becauſe thou art ignorant of the meanyng of the law, how that it is not ſatiſfyed but with the inward affection and motion of thyne hart. The Law beyng done in the outward worke only, is ſo farre from iuſtifying, The Law oncreaſeth ſyn.that it rather increaſeth and augmenteth our ſinne, as Paul ſaith in the .v. chapter of this Epiſtle. Wherfore, the better thou vnderſtandeſt the Law, the leſſe thou loueſt the law: becauſe it dooth exact & require of thee ſo many thyngs quite contrary to thy affections, and altogether repugnant to thy nature. Hereupon it is that in the .vii. chap. he ſaith: The law is ſpirituall: as if he ſhould ſay, If the law were carnall or moral doctrine only, then it would be ſatiſfied by the external worke. But ſeeing that now it is ſpirituall, that is, requiryng the affect and ſpirit: it foloweth, that no man can fulfyll it, vnles he doth thoſe things which the law commaundeth, with a chearefull hart, with a certayne ardent feruencie of mynd, and with all his affection. Such a new hart, and ſuch a feruent and chearefull affection of the harte thou canſt not obtaine of thyne own ſtrength, or by thyne owne merites: but onelyonly by the operation and ſecrete inſtinct of the holye Ghoſt.

For it is the ſpirit of God only that gyues a new hart, & that makes a man ſpirituall: that ſo he beyng made ſpirituall, he may louelove the Law which is ſpirituall, and may fulfyll it, not for feare, or louelove of commoditie, but with a chearefull and wyllyng hart, and that he may be caryed violently (as it were with a certayne force) to doo thoſe thyngs which the Law commaundeth, freely, and of his owne accord. So is that ſaying to be vnderſtood. The Law is ſpiritual, that is, the Law is not fulfylled but by the ſpirit, but by a hart renued by the Spirit. Therfore where there is not that renouation of the hart by the ſpirit, there remayneth that greeuous hatred of the lawe, (which law neuertheleſſe of it ſelfe is iuſt, holy, and good) ſo farre is it from fulfilling it.

Wherefore accuſtome and acquaynt thy ſelfe with this Phraſe and manner of ſpeaking which the Apoſtle here vſeth. It is one thing to doo the worke of the lawe, and another thing to fulfill the law. For it is a worke of the law when without grace, 11workes of the Lawe.without the Spirit we begin to worke well, and when we labour to fulfill the lawe by our owne proper ſtrength and power of our free will. But ſeeing that there alwayes remayneth in the hart certayne ſeruile feare and a moſt deadly hatred of the law, ſure it is that ſuch workes are ſinne & haynous factes agaynſt the lawe and ſo doo not pleaſe God. So the Apoſtle ſaith in the .iii. Chapter: By the workes of the law ſhall no fleſh be iuſtified in his ſight. Here therefore we may knowe and acknowledge how the Sophiſters and ſchoole doctors are farre wyde from the the truth, who teach and affirme this wicked and blaſphemous aſſertion: that by our workes we may prepare the way vntounto grace. But how can I prepare for my ſelfe a way to grace by that worke which I doo with a ſtubborne, frowarde, and vntoward harte, and with a repugnant affection: How can that worke be acceptable to God which I doo not willyngly but with great greefe of harre, yea with extreme hatred of the lawe:

To fulfill the lawe, 22Fulfyllyng of the Lawe.is to doo thoſe things which the lawe commaundeth with a cheerefull and willing harte, that is, freely and of thyne owne accorde to lyue vntounto God, and to worke well, though there were no law at all.

Such a cherefulnes, readines, willingnes and ardent affection cannot come into our hartes but by the quickening ſpirit and his lyuely impulſions and agitations in our hart, as the Apoſtle ſayth in the .v. Chapter. Chap. 1. verſ. 16.Now the Spirit is geuen only by fayth in Ieſus Chriſt, as the Apoſtle ſayd in the beginning. Fayth commeth through the hearing of the Goſpel, through which worde Chriſt is preached vntounto vsus, to hauehave dyed, to hauehave bene buryed, and to hauehave riſen agayne from death for vsus, as he ſayth in the .iii. iiii. and .x. Chapters. Therefore our whole iuſtification is of God: Fayth alſo and the Spirit are of God: they come not of our ſelues. Wherefore let vsus conclude that Fayth alone iuſtifyeth and that Fayth alone fulfilleth the lawe. For Fayth through the merit of Chriſt obtayneth the holy Spirit, which ſpirit dooth make vsus newe hartes, dooth exhilarate vsus, dooth excyte and inflame our hart that it may doo thoſe things willingly of louelove which the Lawe commaundeth, and ſo at the laſt good workes in deede doo proceede freely from the fayth whiche worketh ſo myghtily, and which is ſo liuely in our harts. This is the meaning of the thirde Chapter. For whereas he had vtterly damned the workes of the lawe, and myght hauehave ſeemed to hauehave diſanulled and aboliſhed the lawe by teaching the doctrine of faith, he preuenteth that obiection in theſe wordes. We doo not (ſayth he) deſtroy the Lawe, but rather eſtabliſh it. That is, we teach how the lawe may truely be fulfilled by fayth .i. by beleeuing in Chriſt Ieſu.

Now it remayneth that we ſhewe howe this word (Sinne) is takē in the Scriptures. 22Sinne what it is.Sinne in the Sriptures ſignifieth not onelyonly the externall worke: but that whole force and natiue operation incredulitie, as that wickednes which we hauehave by lineall deſcent (as it were) from our great Graundfather olde Adam, which euen violently carryeth vsus headlong to ſinne, namely that wicked hart and al our reaſon, with al (yea euen his beſt and chefeſt) his ſtrength and power wherewith we can doo nothing els but ſinne: ſo that then we are ſaid to commit ſinne, when by the efficacy of this originall ſinne (as with a certayne vyolent force) we are caryed headlong to doo euill. There is no outwarde ſinne doone but firſt by this naturall force and impulſion a man is wholly and with all his affection caried roundly awaye to ſinnyng. The Scripture and God hym ſelfe, when they ſpeake of ſinne, they hauehave reſpect vntounto this wickednes of our hartes, vntounto this naturall inclination, that is, this vice of incredulitie, as to the foū teyne of all other ſinnes. Lyke as therefore Fayth alone dooth iuſtifye, and alone dooth obtayne the Spirit and power to fulfill the Law, and to doo thoſe works in deede which are onelyonly good: ſo onelyonly incredulitie and vnbeleefe cauſeth ſinne, and exciteth and kindleth the fleſh to ſin, and to commit euil works, as we ſee it happened to Adam and Eue in Paradiſe. Geneſis. 3.

Wherefore Chriſt alſo in the Goſpell calleth only & cheefly incredulitie, Sinne is principally termed vnbeliefe.ſinne. Iohn. 16 The Spirit (ſayth he) ſhall reproue the world of ſinne, bicauſe they hauehave not beleeued in me. Thoſe woorkes which be truely good, euen as good fruites cannot proceede and ſpring but of a good tree, that is, of fayth working in the hart: as contrarywiſe euill fruit can not come but from an euill tree, that is, incredulitie of the hart.

Therfore this wickednes and incredulitie in the harte is eueryevery where in the Scriptures called the heade of the Serpent and of the old Dragon, Geneſ. 3.Gen 3whiche was to be broken by that bleſſed ſeede of the woman, namely Chriſt.

But nowe to proceede: 33Grace what it is.As concerning theſe two words Grace and Gyft, they differ thus. Grace is the fauour, mercy, and free good will and beneuolence of God towardes vsus.

Gyft is the holy ſpirit hym ſelfe whom 44Gyft what it is.God dooth ſend into theyr hartes whom he hath taken mercy vponupon, and whom he fauoreth: as very well appeareth in the .v. Chapter: where he diſtinguiſheth gyft from grace. Although now we hauehave not the fulnes of this gyft or of the Spirit (bicauſe in this life there will alwayes remayne in vsus remnaunites of ſinne which fight agaynſt the Spirit, as the Apoſtle ſayth in the .vii. Chapter and the .iii. to the Galathians, as alſo Moſes ſayth in the iii. of Geneſis: that there will be a conflict betwixt the ſeede of the woman and the ſeede of the Serpent) yet grace worketh this in vsus, that the reliques of ſinne ſhall not be imputed vntounto vsus: but that we ſhall be reputed and accounted before God as men fully and perfitly iuſt. Neyther is the grace and fauour of God ſo imperfectly beſtowed vponupon vsus, as we ſayd the gyft was. For God rather dooth louelove ande imbrace vsus with a full fauour and a right perfect good will for Chriſtes ſake, who is our mediator, earneſt penney, and the firſt finites of the Spirit. Therefore though remnaunts of ſinne doo dayly gliſter and ſhine in vsus: yet neuer theles we are iuſt before God, and ſyil is not imputed vntounto vsus through faith which daly ſtriueth and wageth war againſt the fleſhe.

So then you may vnderſtand that place in the .vii. Chapter: where the Apoſtle, though he was iuſtified in the Spirite, acknowledgeth hymſelfe yet to be a ſinner: and yet notwithſtanding he ſayth in the .viii. Chapter: there is now no condemnation to thoſe which are in Chriſt Ieſu. As many therefore of vsus as are through faith iuſtified in Chriſt, we are both ſinners and iuſt. Sinners by reaſon of the imperfect mortification of our fleſhe, and for that in this lyfe (the reliques of ſinne remayning in vsus) we cannot hauehave or attayne the fulnes of the Spirit. Firſt bycauſe wee hauehave through fayth the firſt fruites and earneſt of the ſpirit: ſo that for our faith in Chriſt, God fatherly fauoring vsus, dooth not impute vntounto vsus that ſinne whiche remayneth in our fleſh: neyther dooth iudge vsus vntill that ſinne by death be quite broken, baniſhed, and aboliſhed.

But now let vsus ſpeake ſomewhat of fayth. 55Fayth what it is.Fayth is not a certain cold opinion or a wandring cogitation of a mans mynde, ſuche a one as any man (hearing the hiſtorye of the Goſpell) may fooliſhly imagin hym ſelfe to hauehave.

For certayne men (hearing many things preached of fayth, and ſeeing that they can diſpute many things of fayth and of Chriſt, and yet for all that by that knowledge, cogitation, or diligent meditation, perceyue them ſelues not to be foorthwith incited to do good workes) fall into that wicked and impious error, that they ſtoutly deny man to be iuſtified by fayth alone: but that alſo woorkes are required. Theſe men in deede hearing the Goſpel, fayne vntounto themſelues a certayne opinion, and they reuolue in their myndes certayne colde cogitations of Chriſt, thinking then that fayth is nothing but the dreame of their owne mynde and thoſe vayne cogitations. A fayned fayth.And theſe men now and then boult out theſe excellent ſpeaches. O (ſay they) if faith only iuſtifieth thē, I pray you what ſay you to this: Behold I hauehave heard the Goſpel preached: I remember the hiſtory of Chriſt: Lo, I beleeue, and yet I am not iuſtifyed. True …t is, for bycauſe this thy Fayth is nothing but thyne owne bare and naked imagination and cogitation of fayth which dooth …ot innouate thy hart, and which doth moue …hee nothing at all, there followeth no newnes …f lyfe, no workes of fayth.

But a true fayth is the worke of God whereby we are regenerate and borne anew by his Spirit. Iohn. 1. Chapter: wherby alſo our old Adam is quelled, and we being wholy tranſformed, we are made (as the Apoſtle ſayth) newe creatures to Chriſt, the holy Ghoſt being the lyfe and gonernment of our hartes. Fayth is liuely and not idle.Wherefore fayth is ſuch an effectuall, lyuely, quicke, and myghty operation in our harte, that it cannot be idle, but muſt needes breake out and ſhew it ſelfe by good workes.

Neyther dooth he that hath this Fayth care greatly whether good workes be commaūded or no. For though there were no lawe at all, yet by this lyuely impulſion working in his hart he is of his owne accorde forced and caryed to worke true and godly Chriſtiā workes.

He that dooth not his good workes of ſuch a lyuely affection of the hart, is wholy in vnbeleefe, and a ſtraunger and aliant from the fayth, as many of thoſe be which in ſchooles diſpute and iangle much of Fayth and good workes, not knowing what they ſpeake, or what they holde and affirme.A true definition of faith.

Fayth therefore is a conſtant truſt and a ſure confidence of the mercy of God towards vsus, which is liuely, and worketh myghtely in our harts, whereby we committe our ſelues wholy to God, caſting all our care vponupon hym: leaning and truſting aſſuredly to this fayth, we are not afrayde to dye a thouſand tymes. For this ſo bolde an aſſurance of the mercy and fauour of God dooth make our hartes merry, glad, and lyght: doth alſo erect, rayſe, and euen rauiſh vsus with moſt ſweete motions and affections towardes God: yea and dooth ſo embolden the harte of the true beleeuer, that truſting to hauehave God on his ſide, he is not afrayde to oppoſe hymſelfe alone agayuſt all creatures. But it is the Spirite of God which geueth vsus this heroicall harte and ſtout ſtomacke through fayth, which working effectually in our hartes, dooth incyte and inflame vsus to doo good. Now we hauehave thys chearefull towardnes and forwardnes, to the ende that wee myght be moſte prompt and ready willingly and of our owne accorde to doo, tolerate, and ſuffer all things, whereby we may be obedient to ſo gentle and fauorable a father, who through Chriſte hath inryched vsus with ſo great abūdance of his graces. It can not poſſibly be but that in whom ſoeuer this efficacy and lyfe of fayth is, it ſhould dayly worke, A liuely compariſon.fructifye, and geue increaſe to God. Euen as it is vnpoſſible that a fyre being kindled & flaming, ſhould not geue lyght and caſt foorth brightnes, wherefore watch thou and take heede that thou doo not beleeue eyther thyne owne vayne ſonges and ſoimdes of fayth, Fancyes.thyne owne fonliſh imaginations, or the vayne trifling ſtuffe of Sophiſters. Blynd papiſtes.For theſe Sophiſters hauehave neyther wyt nor wyſdome. They are belly beaſtes borne onelyonly to thoſe feaſtes of ſchooles. But pray thou vntounto God (who commaundeth by his worde that lyght ſhould ſhine out of darkenes) that hee would ſhyne bryghtly in thyne hart, and that be would create a true Fayth in thee: otherwyſe thou ſhalt neuer beleeue truely though for the ſpace of a thouſand yeares thou diddeſt labour and ſtudy about ſuch cogitations and imaginations, either of a faith heretofore gotten, Righteouſnes.or hereafter to be ſought for. This fayth now is, that true iuſtice whiche the Apoſtle calleth the iuſtice and righteouſnes of God, that is, which onelyonly is of force auaylable and can ſtand before God: bycauſe it is the meregyft of God. And this fayth dooth tranſforme the whole man and makes hym ſuch an one, that (according to that common definition of ciuill iuſtice) he is ready to geue and render to eueryevery one that which is due vntounto hym. For ſeeing by that fayth we are inſtified and indued with the louelove of the lawe of God, then ſurely we (ſo magnifying God and the lawe) doo geue that glory vntounto God which is due vntounto hym. Alſo ſeeing by that fayth we doo beleeue firmely that we are iuſtified freely, and reconciled vntounto God through Chriſt, who eueryevery where is ready to ſaue vsus, then by courſe we ſerue for our neighbor, & ſo agayne render and attribute to eueryevery man that which is his. This ryghteouſnes of the hart we can not obtayne by any indeuour of our own free will, or by our own ſtrength & merits. For as no man can ſee that lyuely operation, that is, fayth of our harts, but onelyonly God: ſo no man can repell from hymſelfe that wickednes and incredulitie of the hart but onelyonly by grace and the Spirit of God: ſo farre we are from being able to deliuer our ſelues from ſinnes by our owne power. Therefore though workes doo ſeeme to ſhow gallantly and gloriouſly: yet notwithſtanding whatſoeuer is not of fayth, is hipocriſie and ſinne.

Now as concerning fleſh and ſpirit which often are vſed in this Epiſtle: you muſt not take fleſh to be (after the common manner) the deſires and luſtes of the fleſh onelyonly, neyther muſt you cal the ſpirit onelyonly thoſe things whiche are doone ſpiritually in the inwarde corners of the hart. 66fleshe what …t is.For the Apoſtle Saynt Paule (as alſo Chriſt hymſelfe in the .iii. Ch. of Iohn) doo call fleſh, whatſoeuer is borne of the fleſhe, that is, the whole man bodye and ſoule, al mans reaſon wholy with all his cheefeſt and beſt powers: Bycauſe that all theſe things doo ſauour of nothing but fleſhe, and ſeeke after nothing but fleſhly things. Wherfore thou ſhalt eall all thoſe workes fleſh, which ſeeme to be good, and make a beautiful ſhow of holy workes, and yet are doone without the grace and working of the holy Spirit of God in the hart. Which thing is playne and euident by the .v. Chapter to the Galathians: where Paule reckeneth and counteth hereſies & ſects amongſt the fruites of the fleſh. And in the .viii. Chapter to the Romanes, he ſayth, that the law is made weake, by reaſon of the fleſh, which thing ought to be ment not onelyonly of the vnchaſte luſtes of the fleſh, but alſo of the whole maſſe of corruption and wickednes: yea breiſly and cheifly of incredulitie or vnbeleefe, Incredulitie the ground all ſines.which is the moſt ſecret and cheife ſinne of all.

Contrarywiſe, 77Spirite what it is.thou ſhalt call the Spirit thoſe ſpirituall things, euen thoſe externall works which proceede from a ſpiritual man, or from a hart innouated and made newe by the holy ſpirit. That waſhing of the feete which Chriſt did to his Diſciples, though it was an outward worke, yet it was ſpirituall.

Peters fiſhing, to which he returned being now iuſtified in the ſpirit, was alſo ſpirituall. Therefore that is fleſhe, whatſoeuer a man dooth, ſeeking and ſauoring onelyonly carnal and fleſhly things. And that is Spirit, whatſoeuer is doone within or without, wherewith a man exerciſing fayth and Charitie, dooth ſeeke ſpirituall things. Vnles we take theſe wordes in this ſenſe, we ſhall neyther vnderſtand this Epiſtle of S. Paul, nor any other bookes of the diuine Scriptures. Therefore whether it be Ierome, or Auguſtine, or Ambroſe, or Origen: breifly what writers ſoeuer they be that vſe theſe wordes otherwiſe, let not the authoritie of men moue thee any thing at al, but rather flee from them al as from the plague and peſtilence. But now ſet vsus come to handle the Epiſtle it ſelfe.

Seeing therefore it is the duetie and office of an Euangeliſt or preacher of glad tydings, … godly in…uction for …eaders.firſt of all to preach the Lawe and to ſhewe how that all men (which are without the circuite and compaſſe of grace and fayth in Chriſt) are the ſons and children of wrath, are ſinners, and can do nothing but ſinne, that ſo they acknowledging theyr miſerye and wretchednes with an humble and contrite hart, myght thirſt after grace, the Apoſtle S. Paule in this firſt Chapter dooth firſt of all finde fault with the vnbeleefe, Chap: 1 and checketh and rebuketh thoſe groſſe ſinnes which aptly and playnly were knowen to be manifeſt offences, The maner of S. Paules doctrine.as were the Idolatry and ſuch groſſe ſinnes of the Gentiles: as alſo are of thoſe mē which at this day being ignorant of God, voyde of grace, and without the Spirit, doo lyue in blyndnes and darkenes. The wrath of God is reuealed by the Goſpell (ſayth the Apoſtle) from heauen agaynſt all vngodlines and vnrighteouſnes of men which withholde the truth in vnrighteouſnes. For though man myght knowe by the Creatures that there was a God: yet notwithſtanding his nature is euil and wicked, inſomuch that it dooth not glorify hym, nor geue hym thankes, but being blynded dooth alwayes geue ouer it ſelfe to worſe and worſe, vntill they doo not only commit idolatry and all kynde of wickednes, but alſo fauour them that do them, and geue their conſent and agreement to thoſe which commit ſuch things.

In the ſecond Chap. he doth more at large ſhew that euē thoſe little holy ones, Chap. 2 The Iewes … yll or woorſe ſinners than the Gentiles.and thoſe glorious hypocrites (as namely the Iewes then, and now in theſe dayes all the Iuſticiaryes which go about by their owne ſtrength and power to fulfill the lawe) are alſo ſinners, who dooing outwardly the good workes of the lawe: notwithſtanding inwardly nouriſhing that greife of their hart, doo hate the lawe.

And theſe (as ryght hypocrites commonly vſe to doo) are very quicke to condemne and iudge other men, counting themſelues holy and pure when as they are full of malice and enuy, fraude, deceyte, and all kynde of fylthines and vncleannes, as Chriſt ſayth, Math. 23. And theſe are they which fayning themſelues holy, contemne and deſpiſe in very deed the great goodnes of God, and accordyng to the hardnes of theyr hartes, heape and treaſure vp vntounto them ſelues wrath, agaynſt the day of wrath. Paul therfore as a true Euangeliſt fyrſt of all preacheth the Law, … are ſinnersconclucludyng all men alyke to be ſynners, and denouncyng to all the wrath of God. Wherefore they whiche marke well, by the power of theyr owne nature or free wyll, are ſo farre from beyng any better than thoſe groſſe and open ſinners mentioned in the fyrſt Chapter: that the Apoſtle calleth them obſtinate, ſtubborne, men that cannot repent, aliantes, and ſtraungers.

In the thirde Chapter he declareth that both the Iewes & the Gentiles are alyke ſinners before God: Chap. 3 Difference betwixt Iewe and Gentile.notwithſtanding that the Iewes are preferred and excell the Gentiles in this prerogatiue, namely, for that the promiſes of God did belong to them, and alſo for that the words and Oracles of God were committed vntounto them. And thoughe ſome of the Iewes did not beleue, yet for all that their vnbeliefe made not the faithful truth of Gods promiſe vayne, voyde, or without effect: and to proue this, he allegeth that place of the. 51. Pſalme: as it is written (ſayeth he) That thou mighteſt be iuſtified in thy woords, and ouercome when thou art iudged. After thys he returneth agayn to his cauſe and purpoſe, and proueth by the Scriptures, that al are equally ſinners without any exception, and that no man is iuſtified by the woorkes of the lawe: but that onelyonly by the lawe commeth the knoweledge of ſinne. Finally he teacheth the true and right waye of righteouſnes and ſaluation. All (ſayeth he) hauehave ſinned, The hye way to righteouſ… nes, is by fait… in Chriſt.and are deſtitute and depriued of the glory of God: but they are iuſtified freely by his grace, thorough the redemption that is in Chriſt Ieſus whom God hath ſet forth to be a reconciliatiō through fayth in his blood. And a little before: But now (ſayth he) is the righteouſnes of God made manifeſt without the law, being approued by the Teſtimony & witnes of the lawe and the Prophets, to witte, the righteouſnes of God, by the faith of Ieſu Chriſt vntounto all & vppon all that beleeue. So then the lawe is eſtabliſhed through fayth, althoughe woorks and glorying in the works of the law are excluded by fayth.

Seeing therfore in the three former Chapters, he hath taught, that all men are ſinners: & alſo hath ſhewed that onelyonly fayth in Chriſt, is the waye vntounto righteouſnes, and meanes to iuſtification, Chap. 4 by & by in this fourth Chapter he anſweareth to certayne obiections and cauils. As for the moſt part, when Chriſt or fayth is taught (that is, that our woorkes are nothing, that we are onelyonly iuſtified by fayth) ſtreight wayes certayne Iuſticiaries obiect: If fayth alone dooth iuſtifie, then we muſt ceaſe altogether to do good works, then good woorks are to be omitted and left vndone. The Apoſtle anſweareth, propoſing the example of Abraham: What ſhall wee ſay then, that Abraham our Father hath found concerning the fleſhe? Did he merite nothing at all by hys woorks? He concludeth, that Abraham was iuſtified onelyonly by fayth without any woorks, inſomuch that the Scripture ſayth, that Abraham (before hee was circumciſed) beleeued God, and it was counted and reputed vntounto hym for righteouſnes. Geneſis. 15.6. If therfore the woorke of circumciſion which God commaunded (which was a precious woorke of obedience) profited Abraham nothing to iuſtificaton, then it is moſt ſure and certaine, that there is none other worke which is auaylable to iuſtification. But as circumciſion being an outward ſigne, … apt ſimili…de.was vntounto Abraham a ſeale of his righteouſnes by faith: ſo good woorks are onelyonly an externall ſigne, whiche doth not iuſtifie, but which doth ſignifie vntounto men, that a man is inwardly iuſtified before God, and they doo teſtifie and approue as certayne ſignes and fruites, that liuely faith, which worketh in the hart. By this, as by the moſt graue, weighty, and authentike example, the Apoſtle doth confirme, and build out of the Scriptures his doctrine of fayth delyuered out, and taught in the third Chapter. Furthermore the Apoſtle allegeth the teſtimony of Dauid in his 32. Pſal. to proue this matter. Alſo in moſt playne woords he affirmeth that a man is iuſtified by the imputation of righteouſnes, without woorkes: althoughe (as I hauehave ſayd before) woorkes doo followe thoſe that are iuſtified by Faith. Moreouer he dilateth and amplyfieth the example againſt all other woorks of the lawe, inferring that the Iewes are not therfore ſtreightwaye the true heyres of Abraham, bycauſe their ſtocke and pedigrue is deriued from the circumciſed Abraham, or bycauſe they receyued the lawe, vnleſſe they tread and followe the ſteps of fayth, Abrahams chyldren muſt hauehave Abrahams faythand beleeuing in Chriſt, imitate the fayth of Abraham: ſpecially & chiefly, ſeeing that Abrahā before the lawe (whether it were of Moſes or of the circumciſion) was iuſtified onelyonly by fayth, and called the father of many nations, that is, of al beleeuers. Finally he concludeth thus: Seeing that the lawe cannot giuegive that effectuall working, wherby it may willingly and cherfully be ſatiſfied: alſo ſeeing that the grudging and murmuring ſtirred vp by the lawe, abideth and remayneth in vsus, and diſdayneth and taketh it greuouſly that there ſhould be any poſitiue lawe ſet downe for her, I ſaye that this hatred againſt the lawe, and the lawgeuer God himſelfe ſtill continuing, it cannot de that the woorkes of the lawe ſhould pleaſe God: Nay rather ſeeing they proceede from a hart that abhorreth the law & God, they are nothing els but ſinne, and doo alwayes incenſe and kindle the indignation and wrath of God. Wherfore Fayth onelyonly dooth obtayne the bleſſing and grace promiſed to Abraham. Now it is not writtē for hym only, but alſo for vsus (as Paule ſaith in the latter end of this Chapter) that fayth might alſo be imputed and reckened to vsus for righteouſnes.

In the fifth Chapter, hee intreateth of woorkes, and of the fruites of faith which be theſe: peace, ioy of conſcience, louelove towards God & our neighbour: a profitable, couragious, & bold cōfidence: and a ſtoute & manfull perſeuerance & pacience in tribulations and afflictions, for ſtreight waye theſe fruites followe, whereſoeuer this true faythe is in the hart. Surely that moſt excellent riches, and abundant wealth of the grace of God offered, and exhibited to vsus in Chriſte (whom God would hauehave dye for vsus, when we were as yet weaklings, yea enemies to God) if ſo be, by fayth it be knowen and acknowledged of vsus in our harts, it cannot but inflame vsus, and make vsus ſtrong and able to doo moſte willingly, cherefully, and readyly, all thoſe things which we knowe wyll pleaſe this our moſt gentle father. Therfore the chiefe ſentence, drift, and ſcope of this Epiſtle ſtands ſtedfaſt and ſure, namely, that by fayth alone we are iuſtified, wythout woorkes, and yet for all that good woorks are not condemned. For thoſe wookes that in deede, and truely may be called good, and thoſe good fruites doo followe fayth, and whereſoeuer fayth is, it cannot chooſe but woorke: Lyke as the flame can not but geue good lyght. Of theſe that be truely good woorks, the Iuſticiaries (who hauehave nothing ſo rife in theyr mouths, as works, works, works) know nothing at al: They do but only imagine in thē ſelues, certayne cold woorks, which bycauſe they hauehave no ſparke of faith in them, are void of all ſpirituall affections: as ioye, peace of the conſcience, and that bolde truſt and aſſurance in God, and are rotten fruites of a rotten tree. After this the Apoſtle maketh a pleaſaunt digreſſion, ſhewing how ſinne and righteouſnes, alſo how death and life came vponupon vsus. And there he compareth thoſe two, Adam and Chriſt. Wherefore he reaſoneth thus: The Apoſtles argument.It was therfore needefull and neceſſarye, that Chriſt ſhould be ſent, who ſhoulde make his righteouſnes to be ours, by the newe birth or regeneration in fayth and the ſpirit, euen as the old man Adam by propagation left vsus his ſinne, throughe that olde generation, according to the fleſh. Againe, by this argument another propoſition is ſurely grounded, namely, that no man by hys owne ſtrength and power, is able to deliuer hymſelfe from ſinne, or to iuſtifie himſelfe. For it was not in our choyſe to be borne, or not to be borne of the olde Adam, and according to the fleſhe, which by other Argumēts, is euident and cleare inoughe. For if the lawe of God (which ſurely, if any other thing in the world myght hauehave iuſtified, ought to hauehave preuayled and auayled for righteouſnes) dooth not onelyonly not iuſtifie, but rather encreaſeth and augmenteth ſinne in vsus, namely, that grudging and fretting of our nature, dayly ſtomacking and murmuring at God: yea the more it dooth preſſe vsus, the more it ſtyrreth vp ſinne in our nature, which goeth agaynſt all, whatſoeuer is forbidden. Nitimur in vetite ſemper cu… pimuſque negata.Therfore the more perfitly we knowe the lawe, the more miſery we behold in our ſelues, and we ſee the better howe that we hauehave more neede of Chriſt.

In the Sixth Chapter he handleth that great and chiefe woorke of our fayth, to wit, Chap. 6 the warfare and conflict of Chriſtians betwixt the fleſhe and the ſpirit. The warfare of Chriſtians.For the fleſhe ſighteth alwayes agayuſt the ſpirit, and the ſpirit wageth warre agaynſt the fleſhe, to the end that the deſires of the fleſhe, and reliques of ſinne, which remayne in vsus after iuſtification, might be quite ſuppreſſed, quelled, and quenched in vsus.

And in this Chapter the Apoſtle teacheth, that we are not ſo iuſtified & freed from ſinne, by fayth, that ſinne is quite taken awaye, and altogether aboliſhed in vsus: …liques of …nne.but that the reliques of ſinne as yet remayne in vsus. Neuertheles, thoſe renmaunts of ſinne are not layde to our charge, by reaſon of fayth, which continually wraſtleth wyth the deſires of the fleſhe. Wherefore as yet, bycauſe wh lyue in the fleſhe, that ſtrife and combate endureth in vsus, and they that are already iuſtified, hauehave inoughe to doo, and hauehave labour inoughe to turne them vntounto: yea all their lyfe tyme they may toyle vntill they ſweat agayne, by endeuouring to tame their fleſhe, to repreſſe the luſts of it, Mortification.and to make it ſubiect vntounto the Spirit. And by that mortification of our fleſhe, and newenes of our ſpirtuall lyfe, we expreſſe the Death and the Reſurrection of Chriſt, as alſo that ſigne of mortification in Baptiſme, which dooth ſignifie and repreſent vntounto vsus no other thing, but this continuall mortification of the fleſhe, and dayly viuification and quickening of the ſpirit. For Baptiſme, that is, this mortification, dooth woorke in vsus ſo long, vntill ſinne being aboliſhed and abandoned by the death of our bodyes, we riſe in our bodyes wyth Chriſt, and raygne wyth hym for euermore.

And this thing (namely, the dayly mortification of our fleſhe) we may performe, bycauſe we are not vnderunder the law: but vnderunder grace. Nowe what it is, VVhat it is, not to be vnderunder the Law.not to be vnderunder the lawe, he himſelfe expoundeth. For not to be vnderunder the lawe, muſt not to be ſo vnderſtood, as thoughe it were lawfull for vsus to doo what we liſt: but not to be vnderunder the lawe is this, that our harts are ſo made newe by the ſpirit, through fayth, that freely, willingly, and of our owne accorde, we may doo that whiche the lawe requires, though there were no law at all. For grace dooth endue vsus wyth the louelove of the lawe. Wherfore we being iuſtified, hauehave no more the lawe agaynſt vsus, VVhat it is to be vnderunder the Lawe.but agreeing wyth vsus. To be vnderunder the law, is to woorke wythout grace, and not to be able to fulfill the lawe, where there cannot choſe but be ſinne.

And this nowe at length is the true libertie and freedome from the lawe and ſinne, of whiche the Apoſtle here diſputeth, euen vntounto the ende of this Chapter. As for this libertie it is ſuch, that we may willingly from our harts doo good wythout any exaction of the lawe. Therefore it is a ſpirituall libertie which dooth not take away the lawe: but giueth and imparteth a certayne power, and ſpirit to fulfill the lawe: namely, a cherefull mynde, a readye will, and feruent deſire to woorke well, whereby it dooth then ſatiſfie the lawe: iuſomuch that it hath not any thing to exact at his hand, or to charge him wythall. A fyt and apt ſimilitude.Euen as if thou were endebted to a certayne creditour of thyne, and didſt owe hym a great Summe of money, thou mighteſt after twod wayes ſatiſfie hym, and ſo diſcharge thy debt: Firſt by a free forgeuenes of the debt, and cancelling of thy handwriting. Secondarily, by ſuretie of another mā, who will geue his fayth and trueth for the, promiſing to ſtand to the payment of all the foreſayd money, and ſo by his woorde and Fayth giuen for the obligation, wherewith thou waſt bound, may be blotted and cancelled, as voyde, and of none effect. Lykewyſe Chriſt hath delyuered vsus from the lawe, as from a creditour. Wherefore that liberty is not carnall, whereby it is lawfull to doo what thou wilt: but is altogether labourſome and paynefull, which willingly doth good works: ſo that it needes not any exaction of the lawe.

In the Seuenth Chapter, Chap. 7 he confirmeth this by a certaine ſimilitude of marriage, betwene the huſband & the wyfe. A ſimilitude to proue the libertie from the Lawe.For euen as the woman, if her huſband be deade, is delyuered from the lawe of the man: not ſo freed that ſhe may not marry but, rather contrary: nowe firſt of all ſhe is freed in deede and truly, that ſhe may marry another man, which ſhe could not doo before ſhee was delyuered from her former huſband: ſo alſo our conſcience is deade to the lawe, as long as olde Adam lyueth in vsus. But when this olde Adam is mortified by the ſctirit, there is then liberty for both parties, lyke as I hauehave ſayd there was betwixt man and wyfe: But the conſcience is not free, ſo that it cannot at all doo any woorke: but rather ſo that nowe hee beginneth to cleaue vntounto another, euen vntounto Chriſt, that it ſhould bring foorth fruite vntounto God.

After this, he dooth at large explicate the nature of ſinne, and of the lawe: ſheewing the lawe to be the force and power of ſinne. For the olde Adam or nature, The nature of ſynne.howe muche more it is preſſed down by the law, which of his own ſtrength he cānot fulfill) ſo much the more it dooth fret and fume agaynſt it. And no maruayle, ſeeing it can doo nothing of it ſelfe, but ſinne. Therefore the lawe is vntounto it a puniſhment, and death: not that the law is euil: but this is done through the faulte of our owne nature, which taketh it greuouſly, that any good ſhould be exacted of it whiche ſhee cannot fulfill: not vnlike a ſickely and weake man who is heauely diſpleaſed, if any man require of him to doo thoſe woorkes, or that mayne ſtrength which is in a ſound and ſtrong man.

Wherfore Paul here inferreth, The nature of the Lawe.that the law, the more exactly and throughly it is knowen, dooth woorke in vsus nothing els, but this, that it dooth the more ſhew our ſinne and increaſe it: by which it dooth ſlaye vsus, and make vsus guiltie of eternall death, and of the wrath of God. But of this matter no man can diſpute better then he, whoſe conſcience hath felt & had trial of the terror of the law: whoſe conſcience hath fele that ſhaking and quaking (as it were) the very foūdations of the earth, and who hath wel perceyned it at ſome time, or other to hauehave cauſed a great tumult in hys hart. Therfore we hauehave neede of a more effectual and myghtier force in our harts, to iuſtifie vsus than the law is. Truely they that hauehave not ſo knowen the lawe, they are altogether blynd, and walke in this lyfe in a certayne bolde confidence, thinking that they can fulfyll the lawe by their woorks: not conſidering at all, howe that the lawe dooth imperiouſly requyre the whole hart, and all the affection. Wherefore theſe men behold not the end of the lawe: onelyonly they vewe the couered and hid face of Moſes wythout grace, who are lyke perpetually to periſhe in theyr vayne woorks.

After theſe matters, The ſtrife betwixt the fleſh and the ſpirit, euen in the regenerate.the Apoſtle ſetteth foorth, howe the fleſhe and the Spirit in one and the ſame man dooth ſtryne and wraſtle together: and he exhibiteth hymſelfe vntounto vsus, as an example (thoughe he was inſtifyed.) Whereby we myght learne this mortification of the remnaunts of ſinne. Nowe hee calleth both the Spirit and the fleſhe, a certayne lawe. I hauehave found (ſayth he) a lawe in my members contrary and repugnant &c. For lyke as the lawe of God doth vrge and exact thoſe things to be done of vsus, which God woulde hauehave done: ſo the Lawe of the members or of the fleſh, dooth incite and compell vsus to carnall things, contrary to the ſpirit. Agayne on the other ſide, the ſpirit doth labour myghtely agaynſt the fleſhe, mouing vsus to ſpirituall things. And this conflict & combate dureth ſo long as we are clothed wyth this fleſhe. In this man the ſtryfe is ſtronger and myghtier: in that man more remiſſe and fainte: in euerye man accordingly as the ſpirit or fleſhe is in hym, ſtronger or weaker: notwythſtanding one and the ſame man is that fleſhe and ſpirit, which ſo ſtryueth and wraſtleth wyth himſelfe, vntill (Sinne being quyte aboliſhed) hee become ſpirituall.

In the eight Chapter, Chap. 8 he comforteth thoſe which fight ſo wyth their owne fleſhe: A comfort for the afflicted conſcience of the godly.Alſo he declareth that the reliques of ſinne cannot hurt vsus: that there is no cōdemnation to thoſe which are in Ieſus Chriſt, which walke not after the fleſh, but according to the ſpirit. Furthermore, he dooth explicate at large the nature of the fleſh and the ſpirit, ſhewing that the ſpirit is geuen to man onelyonly by Chriſt. He that hath not the ſpirie of Chriſt (ſaith he) the ſame man is none of his. Agayne, as many as are led by the ſpirit of God, they are the Sonnes of God. For it is the Spirite alone whiche dooth innouate and renewe our hartes, which dooth make them ſpiritual, which dooth incourage vsus with ſweete and louing affects and motions: laſtly which dooth geue teſtimonie and beare witnes vntounto our ſpirits, that we are the very ſonnes of God, teaching vsus that we (although ſinne dooth boyle with rage within our fleſh) hauehave God for our father, & may account our ſelues his Sonnes, if ſo be that we doo dayly by the ſpirit wraſtle agaynſt the fleſh.

Now bycauſe nothing is more profitable to the mortifying of the olde Adā the fleſh, thē the croſſe, tribulatiō and afflictiō that is, the Apoſtle doth here comfort vsus in thoſe tribulations, affirming that the Spirit dooth make interceſſion and requeſt for vsus with ſighes, which cannot be vttered and expreſſed: alſo that all the creatures, being ſubiect to vanity and abuſe, do euen grone and trauel in payne togither with vsus, vntill this body of ſinne be aboliſhed, and the glory of the ſonnes of God be reuealed. Thus we ſee that theſe three laſt Chapters, doo vrge nothing ſo much as this onelyonly and chiefe worke of our fayth, namely, the mortification of our olde Adam, which is the fleſh.

In the .ix. x. and .xi. Chapt. 9. 10. &. 11. Chapters he handleth the matter of Predeſtination. For all the reſt doo depend vponupon that: namely, who ſhould receyue the worlde, and who ſhoulde not, who ſhould beleeue, and who not, who ſhould be freed from ſinne, who ſhould be blynded, who ſhould be damned, and who ſhould be iuſtified. Seeing therefore that both the ſending out of the preachers of the Goſpell, and the worde it ſelfe be of God, it is certayne that it lyeth onelyonly in Gods hand to iuſtifie vsus. Predeſtination muſt be taught and preached.And ſurely this ſtable ſentence and immouable neceſſitie of predeſtination, is a moſt neceſſary doctrine to be taught. For we are ſo weake that if it were in our handes, very fewe or rather none ſhould be ſaued. For the dyuell would ouercome vsus. Yet now ſeeing this ſentence and decree of God is moſt ſure and certayne, ſo that it cannot be chaunged or altered by any creature, we hauehave then good hope to ouercome at the length thoſe reliques of ſinne, although that now they rage in our fleſh.

But here thoſe curious men (who before they hauehave learned Chriſt, A Caneat for curious Chriſtians.and the vertue of his Croſſe, doo ſearch the profunditie and depth of predeſtination, laboring in vaine to inquire whether they are predeſtinate to life or death) muſt be rayned, ſtrayned and kept backe with ſome holy Brydle. For without all doubt, theſe men by this their fooliſh curioſitie, will leade and learne to caſt them ſelues headlong into the confuſion of their conſcience, or into the bottomles pit of deſperation. But thou (deare Chriſtian) ſee that in reading and learning holy things thou follow the order and Methode ſet downe here in this place by the Apoſtle.Learne this godly Methode.

Firſt of al learne the knowledge of Chriſt, that thou mayſt acknowledge that all thy ſtrength and power auayleth to nothing, but to ſinning. Furthermore that by fayth thou mayſt dayly wraſtle with thy fleſhe, as hee hath taught thee in the .vii. firſt Chapters. Finally, after that thou be come to the .viii. Chapter, that is, after that thou haſt tryed the Croſſe and trybulation, after thou haſt had experience of this wholſome mortification, often to be repeated, then firſt of all will this neceſſitie of predeſtination, waxe ſweet vntounto them, then thou ſhalt firſt feele in the .ix.x. and .xi. Chapters, how full of comfort and conſolation this doctrine of predeſtination is. For vnles thou haſt had experience and tryall of tribulation: Predeſtination onelyonly comfortable to thoſe which are wel exerciſed in afflictions.vnles thou thou haſt felt thy ſelfe to hauehave bene brought ſometyme euen vntounto the gates of hell (as we ſee in Dauid and other Saints) thou canſt not beare or brooke thys doctrine and ſentence of predeſtination without perill and daunger, without a certayne murmuring and grudging of nature agaynſt God. Therefore it is needefull and neceſſary that olde Adam ſhould firſt be mortiſied, that the ſenſe of the fleſhe ſhoulde bee beaten downe, that the ſucklings ſhould firſt grow vp in Chriſt before they drinke of this ſweete Cuppe of wine. For euen heere alſo there is in eueryevery one a certayne infancie & childhood, who hath in the meane tyme neede to be fed with Milke, vntill he be accuſtomed to eate ſtronger meates.

In the twelfth chapter he dooth annex and adioyne certayne admonitions and precepts. Chap. 12 For this order the Apoſtle is wont to obſerue in all his Epiſtles, The ſecond patt of this Epiſtle concernyng chriſtian conuerſation.that firſt he dooth teache Chriſt and Fayth: afterwardes he dooth exhort to good workes, and a continuall mortification of the fleſh. Wherefore he dooth teach heere good works in deede, and the true worſhip of God. And heere he maketh all Chriſtians to be Prieſtes, commaunding them to offer not moneye, eyther Oxen or Gotes (as it was the cuſtome of the Lawe) but to offer thēſelues a ſpiritual ſacrifice, A ſpirituall Prieſthood.mortifying the old Adam. Furthermore he dooth deliuer out moſt breifly vntounto vsus the inſtitucion & inſtruction of Chriſtian maners: as how we ſhold teach, preach, rule, & gouern, namely in the church: how we ſhould ſerue our neighbour, how we ſhould ſuffer tribulations: to be briefe, how it behoueth a Chriſtian to behaue hymſelfe towards his freendes and enemyes. And theſe are truely good workes of a Chriſtian man, which doo ſlow out of Fayth as from a fountaine and head ſpring. Yea which doo euen make a violent eruption. For faith (as I hauehave ſayd) is not ydle: Papiſts works what they areBut the workes of the Iuſticiaryes which are done without this liuely flame of Fayth in the hart, are but hypocrites purple ſhow, and fayned colours, wherewith they paynt themſelues outwardly, when as inwardly they are full of hatred, auarice, filthines, and deceyte.

In the .xiii. Chapter he teacheth vsus to be obedient to earthly and worldly Magiſtrates, Chap. 13 Obedience to the Magiſtrate.ſeeing that al power is of God. For though the adminiſtration of the ſword, and thoſe politicall and ciuill Lawes doo helpe nothing to the iuſtification of the hart: notwithſtanding bycauſe that power and authoritie is ordayned and appoynted of God, to the maintenance and preſeruation of the peace of the commō welth, that malefactors might be puniſhed, and good men defended: therefore it is to be reuerenced and honoured euen of the Saintes of God and righteous men, which otherwiſe ſtand not in neede of that authoritie. LoueLove is a ſhort ſumme of all Chriſtian duenes.At the laſt he comprehendeth ſummarily all duetis in this one worde louelove. And whereas he propoſed Chriſt as the cauſe and author of our righteouſnes, now here after another ſorte he proponeth and ſetteteth hym foorth as an example: namely that we imitating and following Chriſt, ſhould ſo ſerue our neyghbour, as Chriſt hath ſerued vsus.

In the .xiiii. Chap. 14 Chapter he teacheth that the weake in fayth not as yet expert and cunning in Chriſtian libertie, Pacience,ought to be paciently tolerated and borne withall through louelove: alſo how we ought to vſe that libertie not to any offence, but to the inſtruction and edifying of the weake conſcience of our neyghbour. For vnles the offending of the weake be diligently and warely auoyded, there will followe a diſcorde and contempt of the Goſpel: whoſe dignity and renoune it ſtandes vsus greatly vponupon to conſerue and keepe inuiolate. wherefore it were better to yeelde for a tyme to the weake in fayth, vntill they be confirmed, than that the Goſpell ſhould be contemned or ſuppreſſed. And this is the cheefeſt worke of Chriſtian louelove and Charitie, which very many in theſe our daies hauehave neede of, who abuſe their libertie by eating of fleſhe, and by other meanes, hurting weake conſciences, yea making them to ſtumble as it were in the entry and doore of Chriſtianitie, before they knowe the libertie of Chriſt, and the way of ryghteouſnes.

In the .xv. Chap. 15 Chapter yet once agayne hee propoſeth Chriſt to be followed, that by his example we ſhould ſupporte and beare with the weak whoſoeuer they be, whether ſinners, VVeake brethren ought to be conſidered.vnlearned, rude, and vnſkilfull, or thoſe which otherwiſe are euill mannered, or of naughty conditions. For euen theſe are not ſtreyghtway to be contemned, but rather to be tolerated and ſuffered vntil they be better amended. So our ſauiour Chriſt (as we ſee in the Goſpell) did beare with our ſinnes and offences: yea and at this day dooth tolerate our ſinnes, errors, and imperfections, euer reaching his ryght hand to help vsus, euer ayding vsus through his vnſpeakable mercy.

Moreoner he prayeth for the increaſe of their fayth, peace, and ioy of conſcience, alſo prayſing them, and committing them to God: yet once agayne he commendeth alſo and maginfieth his office, namely howe hee maye glory in that he handleth and medleth with Gods buſines and matters, how that he doth and hath preached through the grace which he hath receyued of God, being alſo called frō heauen by God, & not by any man. By and by after, Almes to be geuen to the poore Saintes.(ſetting before them the example of the Macedonians in ſted of a little Exordium or inſinuation) he dooth very ciuilly take an occaſion to beg and craue almes of them for the poore Saynts in Hieruſalem. To be breife, whatſoeuer this moſt Apoſtolical breſt dooth, or ſpeaketh, it is meere Charitie and louelove, meere workes of fayth and of the Spirit.

Thus thou haſt (gentle reader) here in this Epiſtle moſt fully and abſolutely ſet out whatſoeuer appertayneth any way eyther to Chriſtian lyfe, The Epiſtle to the Romanes a ſufficient doctrine for a Chriſtian manor iuſtification: what Chriſtians ought cheifly to learne, namely what the lawe is, what the Goſpel is, what ſyn, grace, fayth, iuſtice or righteouſnes, Chriſt, God, good workes, charitie, louelove, and hope is: briefly in what thing the ſum of all Chriſtianitie dooth conſiſt: how a Chriſtian ought to behaue hymſelfe towardes his neyghbour, whether they be good or bad, weake or ſtrong, freindes or foes. Laſt of al how we ſhould behaue our ſelues cowards our ſelues, the Apoſtle doth ſo diligently fortifie & ſtrengthen all theſe things by Scripture, and ſo confirme them by his owne example, and the example of the Prophets, that thou canſt not heere deſyre or wiſh any thing more, or more playne and manifeſt. For (no doubt) it was the Apoſtles mynde to comprehend in this Epiſtle ſummarily, and to handle compendiouſly the whole Goſpell, and whatſoeuer belongeth to Chriſtian learning and inſtruction, alſo to prepare a Methode and briefe introduction vntounto all the writings of the olde Teſtament, namely, Moſes and the Prophets. For whoſoeuer hath red this Epiſtle well and thorowly digeſted it in his mynde, that man hath a moſt ſure and certayne Methode to all the old Teſtament. A profitable exhortation.Wherefore as I admoniſhed before, ſo here now agayne I doo exhort you, that you would (as Moſes dooth in the .xi. Ch. of Deuteronomie) lay vp theſe things in your hartes, and teache them your children, to the ende that by a continual recording and repeating of them, they may be made by al meanes moſt familiar vntounto you.

The laſt Chapter contayneth ſalutations or commendations: Chap. 16 to which he adioyneth a very good and moſt neceſſarye admonition, namely that we ſhould ſhunne and eſchew (as the plague and extreme infection and poyſon of our fayth) the doctrines and traditions of men wherewith the Goſpell and woorde of God being troden vnderunder foote) the falſe Apoſtles doo ſeduce and withdrawe from Chriſt the hartes of the ſimple. …raditions …ot to be re…yued.For the Apoſtle foreſawe in the Spirit, that there ſhould ariſe and ſpring certayne Romaniſtes (for they are not worthy the name of Romanes) out of Rome, and Romanes: who by their wicked and blaſphemous, moſt diuiliſh and ſathanicall decretals, and their whole den of mans lawes and traditions, as by a moſt waſt floude and huge delight, would labour to drowne, extinguiſh, and deſtroy not onelyonly this excellent Epiſtle, but euen the whole bodye of Scripture: yea all the doctrine of fayth, and of the ſpirit: inſomuch that they ſhould leaue vsus nothing but this Idoll our belly, Papiſtes belly gods. Philip. 3.18Phil 3:18whoſe worſhippers he dooth cal them heere, and moſt playnly in the Epiſtle to the Philippians. For (ſaith he) there be many walke, of whom I hauehave tolde you often, and now tell you weeping, they are the enemyes of the Croſſe of Chriſt whoſe God is their belly and their glory, to their ſhame, they are worldly mynded. The God of all peace bruſe and beate downe Sathan and hys Kingdome vnderunder our Foote. Amen.

Soli Deo gloria.

FINIS.

¶ Imprinted at London, nigh vntounto the three Cranes in the Vintree, for Thomas Woodcock dwellyng in Paules Churchyard, at the Signe of the blacke Beare.

End of the text · Martin Luther, Preface to the Epistle of Romans (1594)