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Preface to the Epistle of Romans 2 · Martin Luther

Preface to the Epistle of Romans 2, Text

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

SEing that this Epiſtle of St. Paul written vntounto the Romanes, is the Methode of the whole Scripture, and the moſt abſolute Epitome or Abridgement of the new Teſtament, that is, of the Goſpell (which verily alone it …oth briefly and moſt purelie …et out vntounto vsus) I account it …orthie not onelyonly of all Chri…ians to be knowne from their childhood,The excelencie of this Epiſtle yea & learned without the booke, word by word: but alſo (being by daylie and continuall meditation as it were chewed and concocted) even as well diſgeſted meate to deſcend and enter into our innermoſt bowels. This Epiſtle is ſuch a rich treaſurie of ſpiritual wealth, and as it were a moſt plentifull Copiae Cornu, that hee that readeth it a thouſand times ſhall alwayes meete with ſome new thing not perceived before. In ſo much that the reading of this Epiſtle is moſt profitable of all other, becauſe it doth, as it were aſcend higher in the doctrine of holy things, in the knowledge of Chriſt in learning the nature of faith, and in the knowledge of all ſpi…al affections: yea, the more it is …andled, the greater it groweth more pleaſant and delightfull, more precious and plenteous it …howeth and ſeemeth then be…ore. Wherefore I thought it …abour well beſtowed, if (according to that meaſure of grace which I hauehave received of God) I might put to my helping hand, and by this briefe Preface prepare an entrie into it: to the end that it might more eaſilie and plainlie bee read and vnderſtood of al. Chiefely knowing that this Epiſtle (which one alone ought to bee accounted the Index and Methode of all the Scriptures) hath beene ſo obſcured and darkened by certaine mens fooliſh Comentaries Gloſes, and vaine ſubtilties, that verie few Writers in many ages paſt hauehave perceiued the drift, ſcope, meaning, an… intention of the Apoſtle, whic… notwithinding of it ſelf is moſ… eaſie and plaine.

Firſt of all we muſt diligently ſearch out & labour to know the nature of words, and figuratiue ſpeaches which the Apoſtle vſeth. And before al… things we muſt learne to know what St. Paul meaneth by theſe and ſuch like words: The Law▪ Sinne, Grace, Faith, Righteouſneſſe, Fleſh, Spirit, &c Otherwiſe thogh thou read diligently, thou looſeth all thy labour.

This word Law, muſt not heere bee taken after the vſual… manner of the Philoſophers,1. Law what it is, and how it is to bee vnderſtood. or according to common reaſon: namely, to be defined a doctrine which teacheth men what to doe, and what to leaue vndone, page missing …ternall worke for the moſt part will breake out at length, …hough it be for a time diſſembled: this oftentimes followeth in ſuch hypocrits. Wherefore (as he ſaith) thou which teacheſt another, teacheſt not thy ſelfe, that is, thou art ignorant thy ſelfe what thou teacheſt, becauſe thou art ignorant of the meaning of the law, how that it is not ſatisfied but with the inward affection and motion of the heart. The Law being done in the outward worke onelyonly, is ſo farre from juſtifying, that it rather increaſeth and augmenteh our ſinne,The Law encreaſeth ſinne as Paul ſaith in the 5. chapter of this Epiſtle Wherefore the better thou vnderſtandeſt the Law, the leſſe thou loveſt the law: becauſe it doth exact and requyre of thee ſo many things quyte contrary to thy affections, and altogether repugnant to thy nature. Heerevpon it is that in the 7. chap. hee ſaith: The law is ſpirituall: as if hee ſhould ſay, If the law were carnall or morall doctrine onelyonly, then it would bee ſatisfied by the externall worke. But ſeeing that now it is ſpirituall, that is, requyring the affect and ſpirit: it followeth, that no man can fulfill it, vnleſſe hee doeth thoſe things which the law commandeth, with a chearefull heart, with a certaine ardent fervencie of minde, and with all his affection. Such a new heart, and ſuch a …ervent and chearefull affection of the heart, thou canſt not obtaine of thine owne ſtrength, or by thine owne merites: but …nely by the operation and ſe…ret inſtinct of the holie Ghoſt.

For it is the Spirit of GOD …nely that giues a new heart, …nd that makes a man ſpiritual: …nd ſo being made ſpirituall, he …ay louelove the law which is ſpi…ituall, and may fulfill it, not for …eare, or louelove of commoditie, …ut with a chearefull and wil…ing heart, and that hee may be …aried violently (as it wer with … certaine force) to doe thoſe things which the law commandeth, freely, and of his own accord. So is that ſaying to bee vnderſtood. The Law is ſpirituall, that is, the Law is not fulfilled but by the Spirit, but by a heart renued by the Spirit. Therefore where there is not that renovation of the heart by the ſpirit, there remaineth that grieuous hatred of the law (which law nevertheleſſe of … ſelfe is juſt, holy, and good) … farre is it from fulfilling it.

Wherefore accuſtome an… acquaynt thy ſelfe with thi… Phraſe and manner of ſpeakin… which the Apoſtle heere vſeth It is one thing to do the work of the law, and another thing to fulfill the law. For it is a worke of the law when without grace,1. Workes of the Law. without the Spirit wee beginne to worke well, and when wee labour to fulfill the law by our owne proper ſtrength and power of our free will. But ſeeing that there alwayes remaineth in the heart certaine ſervile feare and a moſt deadly hatred of the law, ſure it is that ſuch workes are ſinne and haynous factes againſt the …w, and ſo doe not pleaſe God. the Apoſtle ſaith in the 3. …hapter: By the workes of the …w ſhall no fleſh bee juſtified his ſight. Heere therefore …e may know and acknow…ge how the Sophiſters and …oole doctors are farre wide …m the truth, who teach and …irme this wicked and blaſ…emous aſſertion: that by our …orkes wee may prepare the …ay vntounto grace. But how can …repare for my ſelfe away to …ace by that worke which I …e with a ſtubborne, froward, …d vntoward heart, and with repugnant affection: How …n that worke bee acceptable God which I doe not wil…gly but with great griefe of …eart, yea with extreme hatred …f the law.

To fulfill the law, is to d… thoſe things which the l… commandeth with a cheereſ… and willing heart,Fulfilling of the law. that is, free and of thine own accorde to li… vntounto God, and to worke we though there were no law all.

Such a cherefulneſſe, read… neſſe, willingneſſe, and arde… affection, cannot come int… our hearts but by the quickning Spirit and his liuely impulſion and agitations in our heart, a… the Apoſtle ſayeth in the 5 Chapter. Now the Spirit is g… ven onelyonly by faith in IESU… CHRIST, as the Apoſtle ſai… in the beginning. Faith commeth through the hearing o… the Ghoſpell, through whic… word Chriſt is preached vnt… vsus, to hauehave died, to hauehave been… …ried, and to hauehave riſen againe …om death for vsus, as hee ſaith … the 3. 4. and 10. Chapters. …herefore our whole juſtifica…on is of GOD: Faith alſo and …e Spirit are of GOD: they …me not of our ſelves. Where …re let vsus conclude that Faith … one juſtifieth and that Faith one fulfilleth the Law. For …aith through the merite of CHRIST obtaineth the holie …pirit, which Spirit doth make …s new hearts, doth exhilarate …s, doth excite and inflame our …eart that it may doe thoſe …hings willingly of louelove which …he law commandeth, and ſo at …he laſt good workes in deede …oe proceede freely from the …aith which worketh ſo migh…ily, and which is ſo liuely in …ur hearts. This is the meaning of the third Chapter. F… whereas hee had vtterly da… ned the workes of the law, a… might hauehave ſeemed to hauehave d… anulled and aboliſhed the la… by the teaching the doctrine faith, hee preventeth that o… jection in theſe words. We d… not (ſayth he) deſtroy the la… but rather eſtabliſh it. That wee teach how the law m… truely bee fulfilled by faith. by beleeving in CHRIST IESVS.

Now it remaineth that we ſhew how this word (Sinne) taken in the Scriptures.2 what Sin n… in the Scriptures ſignifieth no onelyonly the externall worke: b… that whole force and natiue operation incredulitie, as tha… wickedneſſe which wee hau… by lineall deſcent (as it were …om our great Graundfather …de Adam, which even vio…ntly carrieth vsus headlong … ſinne, namely that wicked …eart and all our reaſon, with … (yea even his beſt and chie…ſt) his ſtrength and power …herwith we can doe nothing …e but ſinne: ſo that then wee …e ſaid to commit ſinne, when …y the efficacy of this originall …nne (as with a certaine violent …rce) wee are caried headlong …o doe evill. There is no out…ard ſinne done but firſt by his naturall force and impul…on a man is wholly and with …l his affection caryed roundly way to ſinning. The Scripture …nd God himſelfe, when they …ake of ſin, they hauehave reſpect …nto this wickedneſſe of our …earts, vntounto this naturall inclination, that is, this vice of i… credulitie, as to the fountai… of all other ſins. Lyke as the… fore Faith alone doth juſtify & alone doth obtaine the Sp… rit and pow… to fulfill the la… & to doe tho… workes in de… which are one … …ood: ſo one incredultitie a… …nbeleefe ca… ſeth ſin, and exciteth and kin… leth the fleſh to ſinne, and commit evill workes, as w… ſee it happened to Adam a… Eue in Paradiſe. Gen. 3.

Sinne is principaly …med vn…efeWherefore CHRIST alſo the Goſpell calleth onelyonly a… chiefly incredulitie, ſin. Ioh. 1 The Spirit (ſaith hee) ſhall r… proue the world of ſinne, b… cauſe they hauehave not beleeved mee. Thoſe workes which truly good, even as good frui… cannot proceed and ſpring b… …f a good tree, that is, of faith …orking in the heart: as con…ariewiſe evill fruite can not …ome but from an evill tree, …hat is, incredulitie of the hart… Therefore this wickedneſſe …nd incredulitie of the heart, is very where in the Scriptures …lled the head of the Serpent …d of the old Dragon,Gen. 3. which …as to be broken by that bleſ…d ſeede of the woman, namely …HRIST.

But now to proceed: As con…erning theſe two words grace …d gift, they differ thus,Grace what it i… Grace the favour, mercy, and free …ood will and benevolence of …OD towards vsus.

Gift is the holy Spirit him…lfe whom God doth ſend in… their hearts whom hee hath …ken mercy vponupon,Gyft what it is and whom he favoureth; as very well appeareth in the 5 chap. wher he diſtinguiſhes gift frō grace Althogh now we hauehave not th… fulnes of this gift or of the Spirit (becauſe in this life ther wil alwayes remaine in vsus re… nants of ſin which fight again the Spirlt, as the Apoſtle ſayt in the 7 chap. and the 3 Galat… as alſo Moſes ſayeth in the 3 … Gen. that there will bee a conflict betwixt the ſeede of th… woman and the ſeed of the Serpent) yet grace worketh this i… vsus that the reliques of ſin ſha… not bee imputed vntounto vsus: bu… that we ſhall be reputed an… accounted before God as me… fully and perfitly juſt. Neithe… is the grace and favour of Go… ſo imperfitely beſtowed vpo… vsus: as we ſaid the gift was. Fo… God rather doth love and imbrace vsus with a full favour and a right perfite goode will for Chriſts ſake, who is our mediator, earneſt penny and the firſt fruits of the Spirit. Therefore though remnants of ſinne dayly doe gliſter and ſhine in vsus: yet nevertheleſſe we are juſt before God, and ſin is not imputed vntounto vsus throgh faith, which day…y ſtriveth and wageth warre againſt the fleſh.

So then you may vnderſtand that place in the 7 chap. where the Apoſtle, though he was juſtified in the Spirite, acknow…edgeth himſelf yet to bee a ſinner: and yet notwithſtanding hee ſaith in the 8 chap. There is now no condemnation to theſe which are in Chriſt Ieſus. As many therfore of vsus as are juſtified through faith in Chriſt, w… are both ſinners and juſt. Si… ners by reaſon of the imperfi… mortification of our fleſh, an… for that in this life (the relique of ſin remaining in vsus) we can not hauehave or attaine the fulneſ… of the Spirit. Firſt becauſe w… hauehave throgh faith the firſt fruit and earneſt of the Spirit: ſo tha… for our faith in Chriſt, God fatherly favouring vsus, doth no impute vntounto vsus that ſin whic… remaineth in our fleſh: neithe… doth judge vsus vntill that ſinn… by death bee quyte broken, baniſhed, and aboliſhed.

5. Faith what it is.But now let vsus ſpeake ſome what of faith. Faith is not a certaine colde opinion or a wandring cogitation of a mans mynde, ſuch a one as any man (hearing the hiſtorie of the …hoſpell) may fooliſhly ima…ne himſelfe to hauehave.

For certaine men (hearing any things preached of faith, …d ſeeing that they can diſpute any things of faith and of …hriſt, and yet for all that by …at knowledge, cogitation, or …igent meditation, perceiue …emſelues not to bee foorth…th incited to do gud works) … into that wicked and impi…s error, that they ſtoutly de… man to be juſtified by faith …n: but that alſo works are re…yred. theſe mē indeed hearing …e Goſpel, faine to themſelves …ertaine opinion, and they re…lve in their mindes certaine …d cogitations of Chriſt, thin…g then that faith is nothing … the dreame of their owne …nd and thoſe vaine cogitations. And theſe men now and then boult out theſe excellent ſpeeches.A fayned faith O (ſay they) if faith onelyonly juſtifieth them, I pray you what ſay you to this? Behold, I hauehave heard the Goſpell preached; I remember the hiſtory of Chriſt: Loe, I belieue and yet am not juſtified. True it is, for becauſe this thy faith is nothing but thy owne bare and naked imagination and cogitatiō of faith which doth not innovate thy hart, & which doth move thee nothing at all, there followeth no newneſſe of life, no works of faith.

But a true faith is the worke of God whereby wee are regenerate and borne anew by his Spirit. Iohn I chap: whereby alſo our old Adam is quelled, & we being wholly tranſ-formed, wee are made (as the Apoſtle ſaith) new creatures to Chriſt, the holye Ghoſt being the life, and government of our hearts. Wherfore faith is ſuch an effectuall, lively,Faith is lively and not idle. quick and mighty operation in our heart, that it cannot bee idle, but muſt needs breake out, and ſhew it ſelfe by good works

Neither doth he that hath this faith care greatly whether good works be commanded or no? For though there were no law at all, yet by this liuely impulſion working in his heart, he is of his owne accord forced and caried to work true and godly Chriſtian works.

Hee that doeth not his good works of ſuch a lively affection of the heart, is wholly in vnbeliefe, & a ſtranger and aliant from the faith, as many of theſe be which in ſchooles diſpute & jangle much of Faith and good workes, not knowing what they ſpeake, or what they hold and affirme.

A true definition of Faith.Faith therefore is a conſtant truſt and a ſure confidence of the merciemercy of God towards vsus, which is lively, and worketh mightily in our hearts, whereby wee commit our ſelves wholly to God, caſting all our care vponupon him: leaning and truſting aſſuredly to this Faith, wee ate not affrayde to die a thouſand times. For this ſo bold an aſſurance of the merciemercy and favour of God doth make our hearts merry, glad, and light: doth alſo erect, raiſe, and even raviſh vsus with moſt ſweet motions and affections towardes God: yea and doth ſo embolden the heart of the true beleeuer, that truſting to hauehave God on his ſide, hee is not afrayde to oppoſe himſelf alone againſt all creatures. But it is the Spirit of GOD which giveth vsus this heroicall heart and ſtout ſtomacke through faith, which working effectually in our hearts, doth incyte and inflame vsus to doe good. Now we hauehave this chearefull towardnes and forwardneſſe, to the end that we might be moſt prompt and ready willingly and of our owne accorde to doe, tolerate, and ſuffer all things, whereby wee may bee obedient to ſo gentle and favourable a father, who through Chriſt hath inriched vsus with ſo great aboundance of his graces. It can not poſſiblie bee but that in whom ſoever this efficacy and lyfe of fayth is, it ſhould dayly worke, fructifie, and giuegive increaſe to God.A liuely cōpariſon. Even as it is vnpoſſible that a fire being kindled and flaming ſhould not giuegive light and caſt foorth brightneſſe, wherfore watch thou and take heed that thou doe not beleeue either thine owne vaine ſonges and ſounds of faith,Fancyes thine own fooliſh imaginations, or the vayne trifling ſtuffe of Sophiſters.Blynd Paſters. For theſe Sophiſters hauehave neither wit nor wiſdome. They are belly beaſtes borne onelyonly to thoſe feaſts of ſchooles. But pray thou vntounto God (who cō mandeth by his worde that light ſhould ſhine out of darkneſſe) that hee would ſhyne brightly in thine heart, & that hee would create a true Faith in thee: otherwiſe thou ſhall never beleeue truely, though for the ſpace of a thouſand yeares thou diddeſt labour and ſtudy about ſuch cogitations & imaginations, either of a faith heretofore gotten, or heereafter to be ſought for.Righteouſneſſe. This faith now is, that true juſtice which the Apoſtle calleth the juſtice and righteouſneſſe of God, that is, which onelyonly is of force avaylable and can ſtand before God: becauſe it is the meere gift of God. And this faith doth transforme the whole man and makes him ſuch a one, that (according to that common definition of civill juſtice) he is ready to giuegive and render to everie one that which is due to him. For ſeeing by that faith we are juſtified and indued with the love of the lawe of God, then ſurely we ſo (magnifying God and the law) doe giuegive that glory vntounto God which is due vntounto him. Alſo ſeing by that faith wee doe belieue firmely that we are juſtified freely, and reconciled vntounto GOD through Chriſt, who every where is ready to ſaue vsus, then by courſe we ſerve for our neighbour, & ſo againe render & attribute to everie man that which is his. This righteouſnes of the heart we cannot obtaine by any indevour of our owne free will, or by our ſtrength and merits. For as no man can ſee that lively operation, that is, faith of our hearts, but onelyonly GOD: ſo no man can repell from himſelfe that wickedneſſe and incredulitie of the heart but onelyonly by grace and the Spirit of God: ſo farre we are from being able to deliver our ſelves from ſinnes by our own power. Therefore though workes doe ſeeme to ſhow gallantly and gloriouſly: yet notwithſtanding whatſoever is not of faith, is hypocriſie and ſinne.

Now as concerning fleſh & ſpirit which often are vſed in this Epiſtle: you muſt not take fleſh to be (after the common manner) the deſires and luſts of the fleſh only, neither muſt you call the ſpirit only theſe things which are done ſpiritually in the inward corners of the hart. For the Apoſtle S. Paul (as alſo Chriſt himſelf in the 3 chap. of Iohn doe call fleſh,6. Fleſh wha… it is. whatſoever is borne of the fleſh, that is, the whole man body and ſoule, all mans reaſon wholy with all his chiefeſt and beſt powers: Becauſe that all theſe thinges doe ſavour of nothing but fleſh, & ſeeke after nothing but fleſhly things. Wherefore thou ſhall call al thoſe works fleſh, which ſeeme to bee good, and make a beautifull ſhow of holy works, and yet are done without the grace and working of the holy Spirit of GOD in the heart. Which thing is plaine and evident by the 5 chap. to the Gal. where Paul reckoneth & counteth hereſies amōgſt the fruits of the fleſh. And in the 7 chap. to the Romans he ſaith, that the law is made weake, by reaſon of the fleſh, which thing ought to be meant not only of the vnchaſte luſts of the fleſh, but alſo of the whole maſſe of corruption and wickedneſſe: yea briefly and chiefly of incredulitie, or vnbeliefe,Incredulity the ground of al ſinnes which is the moſte ſecreet and chiefe ſinne of all.

Contrarywiſe,7. Spirit what it is. thou ſhalt call the Spirit thoſe ſpirituall things, even thoſe externall workes which proceede from a ſpiritual man, or from a heart innovated 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 hee returned being now juſtified in the ſpirit, was alſo ſpirituall. Therefore that is fleſh, whatſoever a man doth, ſeeking and ſavoring only carnall and fleſhly things. And that is Spirit, whatſoever is done within or without, wherewith a man exerciſing faith and Charity, doth ſeeke ſpirituall things. Vnleſſe wee take theſe words in this ſenſe, wee ſhall neither vnderſtand this Epiſtle of St. Paul, nor any other bookes of the divyne Scriptures. Therefore whether it bee Ierome, or Augustine, or Ambroſe, or Origen: briefly what writers ſoever they bee that vſe theſe words otherwiſe, let not the authoritie of men moue thee any thing at all, but rather flee from them al as from the plague and peſtilence. But now let vsus come to handle the Epiſtle it ſelfe.

A godly in ſtruction for readersSeeing therefore it is the duety and office of an Evangeliſt or preacher of glad tydings, firſt of all to preach the Law and to ſhew how that all men (which are without the circuit and compaſſe of grace and faith in Chriſt) are the ſonnes and children of wrath, are ſinners, and can doe nothing but ſinne, that ſo they acknowledging their miſerie and wretchedneſſe with an humble and contrite heart, might thirſt after grace, the Apoſtle St. Paul in in this firſt Chapter doeth firſt of all finde fault with the vnbeleefe,Chap. 1. and checketh and rebuketh thoſe groſſe ſins which aptly & plainly were knowne to be manifeſt offences,The māner of S. Pauls doctrine. as were the Idolatry and ſuch groſſe ſinnes of the Gentiles: as alſo are of thoſe men which at this day being ignorant of GOD, voyde of grace, and without the Spirit, doe liue in blindnes and darkneſſe. The wrath of God is revealed by the Goſpel (ſaith the Apoſtle) from heaven againſt al vngodlineſſe and vnrighteouſneſſe of men which withhold the truth in vnrighteouſneſſe. For though man might know by the Creatures that there was a God: yet notwithſtanding his nature is evill and wicked, inſomuch that it doth not glorifie him nor giuegive him thankes, but being blinded, doth alwayes giuegive over it ſelfe to worſe and worſe, vntil they doe not onelyonly commit Idolatrie and al kind of wickedneſſe. but alſo favour them that doe them, and giuegive their conſent and agreement to thoſe which commit ſuch things.

Chap. 2.In the ſecond Chap. he doth more at large ſhew that even theſe litle holy ones, and thoſe glorious hypocrites (as namely the Iewes then,The Iewes as ill, or worſe ſinners than the Gentils and now in theſe dayes all the Iuſticiaries which go about by their owne ſtrength and power to fulfil the lawe) are alſo ſinners, who by dooing outwardly the goode works of the law: notwithſtanding inwardly nouriſhing that griefe of their heart, doe hate the law.

And theſe (as right hypocrits commonly vſe to doe) are very quick to condemne other men, counting themſelves holy and pure, when as they are full of malice and envy, fraud, deceit, & all kinde of filthineſſe and vncleaneſſe, as Chriſt ſayeth Mat. 23. And theſe are they which faining themſelves holye, contemne and deſpiſe in very deed the great goodneſſe of God, & according to the hardneſſe of their hearts, heape and treaſure vp to thēſelves wrath, againſt the day of wrath. Paul therefore as a true Evangeliſt firſt of all preacheth the Law,All are ſinners. concluding all men alike to be ſinners and denuncing to all the wrath of God. Wherefore they who marke well, by the power of their owne nature or free-will, are ſo farre from being any better than thoſe groſſe and open ſinners mentioned in the firſt Chapter: that the Apoſtle calleth them obſtinate, ſtubborne, men that cannot repent, aliants and ſtrangers.

Chap, 3.In the third Chap. hee declareth that both the Iewes and the Gentiles are alyke ſinners before God:Difference betwixt both Iewe and Gentile. notwithſtanding that the Iewes are preferred & excell the Gentiles in this prerogative, namely, for that the pormiſes of God did belong to them, & alſo for that the words and Oracles of God were committed vntounto them. And thogh ſome of the Iewes did not believe, yet for all that their vnbeliefe made not the faithfull trueth of Gods promiſes vaine, voyde, or without effect: and to prove this, he alledgeth that place of the 51. Pſalme: as it is written (ſaith hee) that thou mighteſt bee juſtified in thy wordes, and overcome when thou art judged. After this hee returneth to his cauſe and purpoſe, and proveth by the Scriptures, that all are equallie ſinners without any exception, & that no man is juſtified by the workes of the law: but that only by the lawe commeth the knowledge of ſinne. Finally he teacheth the true & right ways of righteouſnes and ſalvation. All (ſaith hee) hauehave ſinned,The hye way to righteouſneſſe is by fayth in Chriſt. and are deſtitute and deprived o… the glorie of God: but they are juſtified freely by his grace, through the redemption that is in Chriſt Ieſus, whom GOD hath ſet foorth to bee a reconciliation through faith in his blood. And a little before: But now (ſaith hee) is the rigteouſneſſe of GOD made manifeſt without the law, being approved by the teſtimonie and witneſſe of the law and the Prophets, to wit, the righteouſneſſe of God, by the faith of Ieſus Chriſt vntounto all and vponupon al… that beleeue. So then the lawe is eſtabliſhed through faith, although workes and glorying in the workes of the law are excluded by faith.

Seeing therfore in the three former Chapters, hee hath taught, that all men are ſinners: & alſo ſheweth that only faith in Chriſt, is the way vntounto righteouſneſſe, and meanes to juſtification,Chap. 4. by and by in this fourth Chap. he anſwereth to certaine objections and cauils. As for the moſt part, when Chriſt or faith is taught (that is, that our works are nothing, that wee are onelyonly juſtified by faith) ſtreight wayes certaine Iuſticiaries object: If faith alone doth juſtifie, then we muſt ceaſe altogether to doe good workes, then good works are to be omitted and left vndone. The Apoſtle anſwereth, propoſing the example of Abraham: What ſhall wee ſay then, that Abraham our Father hath hath found concerning the fleſh? Did hee merite nothing at all by his workes? He concludeth, that Abraham was juſtified onelyonly by faith without any workes, inſomuch that the Scripture ſaith, that Abraham (before he was circumciſed) beleeved GOD, and it was counted and reputed vntounto him for righteouſneſſe. Gen. 15.6. If therefore the worke of circumciſion which GOD commaunded (which was a precious worke of obedience) profited Abraham nothing to juſtification, then it is moſt ſure & certaine, that there is none other worke which is available to juſtification.An apt ſimilitude. But as circumciſion being an outward ſigne, was vntounto Abraham a ſeale of his righteouſnes by faith: ſo good works are onelyonly an externall ſigne, which doth not juſtifie, but which doth ſignifie vntounto men, that a man is inwardly juſtified before God, and they doe teſtifie and approue as certaine ſignes and fruits, that liuelie faith, which worketh in the heart. By this, as by the moſt graue, weighty, and authentik example, the Apoſtle doth cō firme, & build out of the Scriptures his doctrine of faith delivered out, and taught in the third Chapter. Furthermore, the Apoſtle allegeth the teſtimonie of David in the 32. Pſal. to proue this matter. Alſo in moſt plaine words hee affirmeth that a man is juſtified by the imputation of righteouſneſſe, without works: althogh (as I hauehave ſaid before) workes doe follow thoſe that are juſtified by Faith. Moreover hee dilateth and amplifieth the example againſt all other workes of the lawe, inferring that the Iewes are not therfore ſtraight way the true heires of Abraham, becauſe their ſtocke and pedigrue is derived from the circumciſed Abraham, or becauſe they received the lawe, vnleſſe they tread and follow the ſteps of ſaith, and beleeving in Chriſt, imitate the faith of Abraham: ſpecially and chiefly, ſeeing that Abraham before the law (whether it were of Moſes or of the circumciſion) was juſtified onelyonly by faith, and called the father of many nations, that is, of all beleevers. Finally hee concludeth thus: Seeing that the lawe cannot giuegive that effectuall working, whereby it may willingly and chearefully be ſatisfied: alſo ſeeing that the grudging and murmuring ſtirred vp by the law, abideth and remaineth in vsus, and diſdaineth & taketh it grievouſly that there ſhould bee any poſitiue …aw ſet downe for her, I ſay that this hatred againſt the law, and the law giver God himſelfe ſtil continuing, it cannot bee that …he workes of the law ſhould pleaſe God: Nay rather ſeeing …hey proceed from a heart that …bhorreth the ſawe and God, …hey are nothing elſe but ſinne. …nd doe alwayes incenſe and kindle the indignation & wrath of God. Wherefore Faith only doth obtaine the bleſſing and grace promiſed to Abraham. Now it is not written for him onelyonly, but alſo for vsus (as Paul ſaith in the latter ende of this Chapter) the faith might alſo bee imputed and reckened to vsus for righteouſnes.

In the fifth Chapter, hee intreateth of workes, and of the fruits of faith which bee theſe: peace, joy of conſcience, louelove towards GOD and our neighbour: a profitable, couragious & bold confidence: and a ſtoute and manfull perſeverance and pacient in tribulations and afflictions, for ſtreight way theſe fruits follow, whereſoever this true faith is in the heart. Surely that moſt excellent riches, and aboundant wealth of the grace of God offered, and exhibited to vsus in Chriſt (whom GOD would hauehave dye for vsus, when wee were as yet weaklings, yea enemies to God) if ſo bee, by faith it be knowne & acknowledged of vsus in our hearts, it cannot but inflame vsus, and mak vsus ſtrong and able to doe moſt willingly, cherefully, and readily, all thoſe things which we know will pleaſe this our moſt gentle Father. Therefore the chiefe ſentence, drift and ſcope of this Epiſtle ſtands ſtedfaſt and ſure, namely, that by fayth alone wee are juſtified, without workes, and yet for all that good workes are not condemned. For thoſe workes that indeed, and truely may be called good, and thoſe good fruits doe follow faith, and whereſoever faith is, it cannot chooſe but worke: Like as the flame cannot but giuegive good light. Of theſe that be truly good works the Iuſticiaries (who have nothing ſo riſe in their mouths, as works, works, works) knowe nothing at all: They doe but only jmagine in themſelves certain cold works, which becaus they hauehave no ſparke of faith in them, are voyde of all ſpirituall affections: as joy, peace of conſcience, and that bold truſt and aſſurance in God and are rotten fruits of a rotten tree. After this the Apoſtle maketh a pleaſant digreſſion, ſhewing how ſin & righteouſneſſe, alſo how death & life came vponupon vsus. And there he compareth theſe two, Adam and Chriſt. Wherefore he reaſoneth thus:The Apoſtles argument. It was therefore needfull and neceſſarie, that Chriſt ſhould bee ſent, who ſhould make his righteouſneſſe to be ours, by the new birth or regeneration in faith & the ſpirit, even as the old man Adam by propagation left vsus his ſinne through that old generation according to the fleſh. Againe, by this argument aaother propoſition is ſurely grounded, namely, that no man by his own ſtrenth & power is able to deliver him ſelf from ſin, or to juſtifie himſelf. For it was not in our choiſe to be borne, or not to be borne of the old Adam, & according to the fleſh, which by other arguments is evident, and cleare enough. For if the law of God (which ſurly, if any other thing in the world might hauehave juſtified, ought to hauehave prevailed and availed for righteouſnes) doth not only not juſtifie, but rather increaſeth & augmenteth ſinne in vsus, namely, that grudging & fretting of our nature, dayly ſtomacking & murmuring at God: yea the more it doth preſſe vsus, the more it ſtirreth vp ſinne in our nature,Nitimur in vetitum ſemper cupimuſ que negata. which goeth againſt all whatſoever is forbidden. Therefore the more perfitly we know the law the more miſery we behold in our ſelves, and we ſee the better how that wee have more need of Chriſt.

Chap. 6.In the 6 chap. hee handleth that great and chiefe worke of faith, to wit, the warfare & conflict of Chriſtians betwixt the fleſh & the ſpirit.The warfare of Chriſtians. For the fleſh fighteth againſt the ſpirit, and the ſpirit wageth warre againſt the fleſh, to the end that the deſires of the fleſh, & reliques of ſinne, which remaine in vsus after iuſtificatiō, might be quite ſuppreſſed, quelled, & quenched in vsus.

And in this chap. the Apoſt. teacheth, that we are not ſo juſtified & freed from ſin by faith that ſin is quite taken away, and altogether aboliſhed in vsus:Reliques of ſinne. but that the reliques of ſinne as yet remaine in vsus. Nevertheles theſe remnants of ſinne are not laid to our charge, by reaſon of faith, which continually wreſtles with the deſires of the fleſh. wherfore as yet, becaus we liue in the fleſh, that ſtrife & combat indureth in vsus, & they that are already juſtified hauehave enogh to doe, & hauehave labour enough to turne them vntounto: yea all their lifetime they maye toyle vntill they ſweat againe, by indevouring to tame their fleſhe, to repreſſe the luſts of it, & to make it ſubject vntounto the Spirit.Mortification. And by that mortification of our fleſh, & newnes of our ſpiritual life, we expreſſe the Death and the Reſurrection of Chriſt, as alſo that ſigne of mortification in Baptiſme, which doth ſignifie and repreſent vntounto vsus no other thing, but this continuall mortification of the fleſh, and dayly vivification & quickning of the ſpirit. For Baptiſme, that is this mortification doth work in vsus ſo long, vntill ſin being aboliſhed and abandoned by the death of our bodies, wee riſe in our bodyes with Chriſt, and raigne with him for evermore.

And this thing (namely, the dayly mortificatiō of our fleſh) we may performe, becauſe we are not vnderunder the law: but vnderunder grace. Now what it is, not to bee vnderunder the law,What it is, not to bee vnderunder the Law. muſt not bee ſo vnderſtood, as though it were lawfull for vsus to do what wee liſt: but not to bee vnderunder the law is this, that our hearts are ſo made new by the ſpirit, through faith, that freely, willingly, and of our owne accord, wee may doe that which the lawe requyres, though there were no lawe at all. For grace doth endue vsus with the louelove of the law. Wherefore we being juſtified, hauehave no more the law againſt vsus, but agreeing with vsus. To bee vnderunder the law,What it is to be vnderunder the Law. is to worke without grace, and not to bee able to fulfill the lawe, where there cannot chooſe but bee ſinne.

And this now at length is the true liberty and freedome from the law and ſin, of which the Apoſtle heere diſputeth, even vntounto the end of this Chap. As for this libertie it is ſuch, that wee may willingly from our hearts doe good without any exaction of the law. Therefore it is a ſpirituall libertie which doth not take away the law: but giveth and imparteth a certaine power, and ſpirit to fulfill the law: namely, a cherefull mynde, a ready will, and fervent deſire to worke well, whereby it doth then ſatisfie the law: inſomuch that it hath not any thing to exact at his hand, or to charge him withall.A fit & apt ſimilitude. Even as if thou were endebted to a certaine creditor of thine, & didſt owe him a great ſumme of money, thou mighteſt after two wayes ſatisfie him, and ſo diſcharge the debt: Firſt by a free forgivenes of the debt, and cancelling of thy handwriting. Secondly, by ſuretie of another man, who will giuegive his faith and truth for thee, promiſing to ſtand to the payment of all the foreſaid money, and ſo by his word and faith given for the obligation, wherewith thou waſt bound, may be blotted and cancelled, as voyde, & of none effect. Likewiſe Chriſt hath delivered vsus from the law as from a creditor. Wherefore that libertie is not carnall, wherby it is lawfull to do what thou wilt: but is altogether labourſome and paynefull, which willingly doth good workes: ſo that it needs not any exaction of the law.

Chap. 7.In the ſeventh Chap. he confirmeth this by a certaine ſimilitude of marriage, betweene the husband and the wife. For even as the woman if her huſband be dead,A ſimili…ude to …roue the …berty frō …he law. is delivered from the law of the man: not ſo freed that ſhee may not marry, but rather contrarie: now firſt of al ſhe is freed indeed and truely, that ſhee may marry another man, which ſhe could not doe before ſhe was deliuered from her former husband: ſo alſo our conſcience is dead to the lawe, as long as old Adam liveth in vsus. But when this olde Adam is mortified by the ſpirit, there is then libertie for both parties, like as I hauehave ſaid there was betwixt man and wife: But the conſcience is not free, ſo that it cannot at all doe any worke: but rather ſo that now hee beginneth to cleaue vntounto another, even vntounto Chriſt, that it ſhould bring forth fruite vntounto God.

After this, hee doth at large explicate the nature of ſinne,The natur… of ſinne. & of the law: ſhewing the lawe to bee the force and power of ſinne, For the olde Adam or nature, how much more it is preſſed downe by the law, (which of his owne ſtrength hee cannot fulfill) ſo much the more it doth fr…t and fume againſt it. And no maruell, ſeeing it can doe nothing of it ſelfe, but ſin. Therefore the law is vntounto it a puniſhment, and death: not that the law is evill: but this is done through the fault of our owne nature, which taketh it grievouſly, that any good ſhould be exacted of it which ſhe cannot fulfill: not vnlike a ſickly weake man who is heavily diſpleaſed, if any man requyre of him to doe thoſe works, or that maine ſtrength which is in a ſound & ſtrong man.

The nature of the law.Wherefore Paul heere inferreth, that the law, the more exactly & throghly it is known doth worke in vsus nothing elſe, but this, that it doth the more ſhew our ſinne and increaſe it: by which it doth ſlay vsus, and mak vsus guiltie of eternall death and of the wrath of God. But of this matter no man can diſpute better than he whoſe conſcience hath felt & had triall of the terrour of the Law: whoſe conſcience hath felt that ſhaking and quaking (as it were) the verie foundations of the earth, and who hath well perceived it at ſome time or other to hauehave cauſed a great tumult in his heart. Therefore we hauehave neede of a more effectuall and mightier force in our hearts to juſtifie vsus, than the Law is. Truely they that hauehave not ſo knowne the law, they are altogether blind, & walk in this life in a certaine bolde confidence, thinking that they can fulfil the law by their works: not conſidering at all, how that the Law doeth imperiouſly require the whole heart, and all the affection. Wherfore theſe men behold not the end of the Lawe: onelyonly they view the covered and hid face of Moſes without grace, who are like perpetually to periſh in their vaine works.

After theſe matters, the Apoſtle ſetteth forth,The ſtrife twixt the fleſh & the ſpirit, even in the regenerate. how the fleſh and the Spirit in one and the ſame man doth ſtrive and wreſtle together: & hee exhibiteth himſelf vntounto vsus, as an example (though hee was juſtified.) Wheerby we might learne this mortification of the remnants of ſin. Now he calleth both the Spirit and the fleſh, a certaine law. I hauehave found (ſaith he) a law in my members contrarie & repugnant &c. For like as the law of God doth vrge and exact thoſe things to bee done of vsus, which God wold hauehave done ſo the law of the members or of the fleſh, doth incite and compell vsus to carnall things, contrary to the ſpirit. Againe, on the other ſide, the ſpirit doth labour mightily againſt the fleſh, moving vsus to ſpiritual things. And this conflict & combat dureth ſo long as wee are clothed with this fleſh. In this man the ſtrife is mightier and ſtronger: in that man more remiſſe & faint: in everie man accordingly as the ſpirit, or fleſh is in him, ſtronger or weaker: notwithſtanding one and the ſame man is that fleſh & ſpirit, which ſo ſtrives and wreſtles with himſelfe, vntill (Sinne being quyte aboliſhed) hee become ſpirituall,Chap. 8.

In the 8 chap. he comforteth thoſe which fight ſo with their owne fleſh:A comfort for the afflicted conſcience. alſo hee declareth that the reliques of ſin can not hurt vsus: that there is no condē nation to them that are in Ieſus Chriſt, which walke not after the fleſh, but according to the ſpirit. Furthermore, hee doeth explicate at large the nature of the fleſh & ſpirit, ſhewing that the ſpirit is given to man onelyonly by Chriſt. He that hath not the ſpirit of Chriſt (ſaith hee) the ſame man is none of his. Again, as many as are led by the ſpirit of God, they are the ſonnes of God. For it is the Spirit alone which doth innovate & renew our hearts, which doeth make them ſpirituall, which doth incourage vsus with ſweet and loving affects and motions: laſtly which doth giuegive teſtimonie & beare witnes vntounto our ſpirits, that we are the very ſonnes of God, teaching vsus that wee (althogh ſin doth boyle with rage within our fleſh) hauehave God for our Father, & may account our ſelves his ſonnes, if ſo bee that we doe dayly by the ſpirit wreſtle againſt the fleſh.

Now becauſe nothing is more profitable to the mortifying of the olde Adam the fleſh, than the croſſe, tribulation & affliction, that is, the Apoſtle doeth heere comfort vsus in theſe tribulations, affirming that the Spirit doth make interceſſion, and requeſt for vsus with ſighes that cannot be vttered & expreſſed: alſo that all the creatures, being ſubject to vanitie & abuſe, doe even groane & travell in paine together with vsus, vntill this bodie of ſin be aboliſhed, and the glory of the ſonnes of God bee revealed. Thus wee ſee that theſe three laſt Chapters, doe vrge nothing ſo much, as this onelyonly and chiefe worke of our faith, namely, the mortification of our olde Adam, which is the fleſh.

Chap. 9. 10. & 11In the 9. 10. and 11. Chap. he handleth the matter of Predeſtination. For all the reſt depend vponupon that: namely, who ſhould receiue the worde, and who ſhould not, who ſhould belieue, & who not, who ſhuld bee freed from ſin, who ſhould bee blinded, who ſhould bee damned, and who ſhould bee juſtified. Seing therefore that both the ſending out of the preachers of the Goſpell, and the word it ſelf be of God, it is certaine that it lyeth in Gods hand onelyonly to juſtifie vsus. And ſurely this ſtable ſentence and immoveable neceſſitie of predeſtination,Predeſtination muſt bee taught & preached. is a moſt neceſſary doctrine to bee taught. For we are ſo weake that if it were in our handes, very few or rather none ſhould bee ſaved. For the Devill wold overcome vsus. Yet now ſeeing this ſentence & decree of God is moſt ſure & certaine, ſo that it cannot be changed or altered by any creature, we hauehave then good hope to overcome at the length theſe reliques of ſinne, although that now they rage in our fleſh.

But theſe curious men (who before they hauehave learned Chriſt & the vertue of his Croſſe,A Caveat for curious Chriſtians. doe ſearch the profunditie & depth of predeſtination, labouring in vaine to inquire whether they are predeſtinat to life or death) muſt bee rayned, ſtrained and kept back with ſome holy bridle. For without all doubt, theſe men by this their fooliſh curioſitie, will leade & learne to caſt themſelves headlong into the confuſion of their conſcience, or into the bottomles pit of deſperation. But thou (deare Chriſtian) ſee that in reading & learning holy things thou follow the order and methode ſet downe heere in this place by the Apoſtle.

Learne this godly Methode.Firſt of all learne the knowledge of Chriſt, that thou maiſt acknowledg that al thy ſtrength and power availeth to nothing, but to ſinning. Furthermore, that by faith thou mayſt daily wraſtle with thy fleſh, as hee hath taught thee in the 7. firſt Chapters. Finally, after that thou bee come to the 8. Chap. that is, after that thou haſt tryd the croſſe and tribulation, after thou haſt had experience of this wholſome mortification, often to bee repeated, then firſt of all will this neceſſitie of predeſtination, waxe ſweet vntounto them, then thou ſhall firſt feele in the 9. 10. and 11. Chapters, how full of comfort and conſolation this doctrine of predeſtination is. For vnleſſe thou haſt had experience and tryall of tribulation:Predeſtination onelie cōfortable to thoſe which are well exerciſed in affections. vnleſſe thou haſt felt thy ſelf to hauehave beene brought ſometyme even vntounto the gates of hell (as wee ſee in David and other Saints) thou canſt not beare or brooke this doctrine and ſentence of predeſtination without perill and danger, with a certaine murmuring & grudging of nature againſt GOD. Therefore it is needfull and neceſſarie that olde Adam ſhould firſt be mortified, that the ſenſe of the fleſh ſhould bee beaten down, that the ſucklings ſhould firſt grow vp in Chriſt before they drinke of this ſweete Cup of wine. For even heere alſo there is in every one a certaine infancy & childhood, who hath in the meane time neede to bee fed with milke, vntill hee bee acuſtomed to eat ſtrōger meats.

Chap. 12In the twelfth chapter hee doeth annex and adjoyne certaine admonitions and precepts For this order the Apoſtle is wont to obſerue in all his Epiſtles,The ſecond part of this Epiſtle cō cerning Chriſtian converſatiō that firſt hee doth teach Chriſt and Faith: afterwardes he doth exhort to good works, and a continuall mortification of the fleſh. Wherefore he doth teach heere good workes in deed, and the true worſhip of God. And heere he maketh all Chriſtians to bee Prieſts, commanding them to offer not money, either Oxen or Gotes (as it was the cuſtome of the Law) but to offer themſelues a ſpirituall ſacrifice,A ſpirituall prieſthood. mortifying the old Adam. Furthermore hee doth delyver out moſt briefly vntounto vsus the inſtitution and inſtruction of Chriſtian maners: as how we ſhold teach, preach, rule, and govern namely, in the Church: how we ſhould ſerue our neighbour, how we ſhould ſuffer tribulations: to be briefe, how it behoveth a Chriſtian to behaue himſelfe towardes his friends and enemies. And theſe are truely good workes of a Chriſtian man, which do flow out of Faith, as from a fountaine and head ſpring: Yea which doe even make a violent eruption. For faith (as I hauehave ſaid) is not ydle:Papiſtes works wh… they are. But the workes of the Iuſticiaries which are done without this liuely flame of Faith in the heart, are but hypocrites purple ſhow, and fained colours, wherewith they paint themſelues outwardly, which as inwardly they are full of hatred, avarice, filthines, & deceit.

In the 13. chapter hee teacheth vsus to bee obedient to earthly and worldly Magiſtrates,Chap. 13 Obedience to the Magiſtrate. ſeeing that all power is of GOD. For thogh the adminiſtration of the ſword, and theſe politicall and civill Lawes doe helpe nothing to the juſtification of the heart: notwithſtanding becauſe that power and authoritie is ordained and appoynted of God, to the maintenance and preſervation of the peace of the common wealth, that malefactors might bee puniſhed, and good men defended: therefore it is to be reverenced and honoured even of the Saints of God and righteous men, which otherwiſe ſtand not in neede of that authoritie. At the laſt he comprehendeth ſummarily al duties in this one worde LoueLove.LoueLove is a ſhort ſum of all Chriſtian dueties. And whereas he propoſed Chriſt as the cauſe & author of our righteouſneſſe, now heere after another ſort hee proponeth and ſetteth him forth as an example: namely that wee imitating and following Chriſt, ſhould ſo ſerue our neighbour, as Chriſt hath ſerved vsus.

In the 14.Chap. 14 Chap. hee teacheth that the weake in faith not as yet expert and cunning in Chriſtian libertie,Patience. ought to bee patiently tolerated and borne withall through louelove: alſo how wee ought to vſe that libertie not to any offence, but to the inſtruction and edifying of the weake conſcience of our neighbour. For vnleſſe the offending of the weake bee diligently and warely avoyded, there will follow a diſcord and contempt of the Goſpell: whoſe dignitie and renoune it ſtands vsus greatly vponupon to conſerue and keepe inviolate. Wherefore it were better to yeeld for a tyme to the weake in faith, vntill they bee confirmed, than that the Goſpell ſhould bee contemned or ſuppreſſed. And this is the chefeſt worke of Chriſtian louelove and Charitie, which verie many in theſe our dayes hauehave neede of, who abuſe their libertie by eating of fleſh, & by other means, hurting weake conſciences, yea making them to ſtumble as it were in the entry and doore of Chriſtianity, before they know the liberty of Chriſt, and the way of righteouſneſſe.

Chap. 15In the 15. Chap. yet once againe hee propoſeth Chriſt to bee followed, that by his example wee ſhould ſupport and beare with the weake whoſoever they bee, whether ſinners,Weak brethren oght to bee conſidered. vnlearned, rude, and vnskilfull, or thoſe which otherwiſe are evill mannered, or of naughty conditions. For even thoſe are not ſtreight way to bee contemned, but rather to bee tolerated and ſuffered vntill they be better amended. So our Saviour Chriſt (as wee ſee in the Goſpell) did beare with our ſins and offences: yea and at this day doth tolerate our ſinnes, errors, and imperfections, ever reaching his right hand to helpe vsus, ever ayding vsus through his vnſpeakable merciemercy.

Moreover hee prayeth for the increaſe of their faith, peace, and joy of conſcience, alſo praiſing them, and committing thē to GOD: yet once againe hee commendeth alſo and magnifieth his office, namely how hee may glory in that hee handleth and medleth with Gods buſineſſe and matters, how that he doth and hath preached throgh the grace which hee hath received of God, being alſo called from heaven by God, and not by any man. By and by after, (ſetting before them the example of the Macedonians inſted of a little Exordium or inſinuation) hee doth verie civilly take an occaſion to beg and craue almes of them for the poore Saintes in Hieruſalem.Almes to be given to the poore Saints. To bee briefe, whatſoever this moſt Apoſtolicall breaſt doeth, or ſpeaketh it is meere Charity and louelove, meere works of ſaith and of the Spirit.

Thus thou haſt (gentle reader) heere in this Epiſtle moſt fully & abſolutely ſet out whatſoever appertaineth any way either to Chriſtian life,The Epiſtle to the Romans a ſufficient doctrine for a Chriſtian man. or iuſtification: what Chriſtians ought chiefly to learne, namely what the law is, what the Goſpell is, what ſinne, grace, faith, juſtice or righteouſneſſe, Chriſt, God good workes, charitie, louelove & hope is: briefly in what thing the ſumme of all Chriſtianitie doth conſiſt: how a Chriſtian ought to behaue himſelfe towards his neighbour, whether they bee good or bad, weake, or ſtrong, friends or foes. Laſt of all how wee ſhould behaue our ſelves towards our ſelues, the Apoſtle doth ſo diligently fortifie and ſtrengthen all theſe …hings by Scripture, and ſo con…irme them by his own example … the example of the Prophets, that thou canſt not heere deſire or wiſh any thing more, or more plaine and manifeſt. For (no doubt) it was the Apoſtles minde to comprehend in this Epiſtle ſummarily, & to handle compendiouſly the whole Goſpell, and whatſoever belongeth to Chriſtian learning and inſtructiō, alſo to prepare a methode and briefe introduction, vntounto all the writings of the old Teſtament, namely, Moſes and the Prophets. For whoſoever hath red this Epiſtle well, and throughly digeſted it in his minde,A profitable exhortation. that man hath a moſte ſure and certaine methode to all the old Teſtament. Wherefore as I admoniſhed before, ſ… heere nowe I doe exhort you that you would (as Moſes doth in the 11 chap. of Deut.) lay vp theſe things in your hearts … childre… to the end that by a continuall recording & repeating of them they may be made by all means moſt familiar vntounto you.Chap. 16.

The laſt chap. containeth ſalutations or commendations: to which hee adjoyneth a verye good and moſt neceſſary admonition, namely that we ſhould ſhunne & eſchue (as the plague and extreame infection & poyſon of faith) the doctrines and traditions of men where-with the Goſpell and worde of God being contemned) the falſe Apoſtles do ſeduce & withdraw from Chriſt the hearts of the ſimple.Traditions not to bee received. For the Apoſt. foreſaw in the Spirit, that there ſhould ariſe and ſpring certaine Romaniſtes (for they are not worthie the name of Romans) out of Rome, and Romans: who by their wicked and blaſphemous, moſt diviliſh and ſathanical decretals, and their whole den of mans lawes and traditions, as by a moſt waſt floude and h…g… d…uge, wold labor to drowne, …tinguiſh, and deſtroy not on… this excellent Epiſtle, but even the whole body of Scripture … at the doctrine of fai… … the Spirit: inſomuch … they ſhould leaue vsus nothing but this Idoll our belly,Papiſts belly gods. whoſe worſhippers he doth call them heere,Philip 3.1… and moſt plainely in the Epiſtle to the Philippians. For (ſaith he) there be many walke of whom I hauehave told you often, …nd now tell you weeping, they are the enemies of the Croſſe of Chriſt whoſe God is their belly and their glory, to their ſhame, they are world… mi… ded. The GOD of all Pea… bruſe and beate downe Sathan and his kingdome vnderunder our …

End of the text · Martin Luther, Preface to the Epistle of Romans 2 (1632)