A methodicall preface prefixed before the Epistle of S. Paule to the Romanes very necessary and profitable for the better vnderstandyng of it / made by the right reuerend father and faythfull seruant of Christ Iesus, Martin Luther ; nowe newly translated out of Latin into English, by W.W. ...

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 written vnto the Romans 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 doth briefly & most purely set out vnto vs ) 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 haue receyued of God ) I might put to my helping hand , and by this briefe Preface prepare an euery 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 haue 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 onely , 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 intentions 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 vehemently , 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 accounted iust before God . Wherby he doth intimate vnto vs , 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 loue of thy self : yet notwithstanding thou dost all these thyngs with an vnwillyng mynd , with an hard stubborne hart , without al loue 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 onely 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 loue the Law which is spirituall , and may fulfyll it , not for feare , or loue 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 , 1 1 workes 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 vnto 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 , 2 2 Fulfyllyng 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 vnto 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 vnto vs , to haue dyed , to haue bene buryed , and to haue risen agayne from death for vs , 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 vs 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 vs newe hartes , dooth exhilarate vs , dooth excyte and inflame our hart that it may doo those things willingly of loue 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 haue seemed to haue 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 taken in the Scriptures . 2 2 Sinne what it is . Sinne in the Sriptures signifieth not onely the externall worke : but that whole force and natiue operation incredulitie , as that wickednes which we haue by lineall descent ( as it were ) from our great Graundfather olde Adam , which euen violently carryeth vs 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 haue respect vnto this wickednes of our hartes , vnto this naturall inclination , that is , this vice of incredulitie , as to the founteyne 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 onely good : so onely 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 haue 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 euery where in the Scriptures called the heade of the Serpent and of the old Dragon , Genes. 3. whiche was to be broken by that blessed seede of the woman , namely Christ .

But nowe to proceede : 3 3 Grace 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 vs .

Gyft is the holy spirit hym selfe whom 4 4 Gyft what it is . God dooth send into theyr hartes whom he hath taken mercy vpon , and whom he fauoreth : as very well appeareth in the .v. Chapter : where he distinguisheth gyft from grace . Although now we haue not the fulnes of this gyft or of the Spirit ( bicause in this life there will alwayes remayne in vs 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 vs , that the reliques of sinne shall not be imputed vnto vs : 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 vpon vs , as we sayd the gyft was . For God rather dooth loue ande imbrace vs 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 vs : yet neuer theles we are iust before God , and syil is not imputed vnto vs 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 vs 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 vs ) we cannot haue or attayne the fulnes of the Spirit . First bycause wee haue through fayth the first fruites and earnest of the spirit : so that for our faith in Christ , God fatherly fauoring vs , dooth not impute vnto vs that sinne whiche remayneth in our flesh : neyther dooth iudge vs vntill that sinne by death be quite broken , banished , and abolished .

But now let vs speake somewhat of fayth . 5 5 Fayth 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 haue .

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 vnto 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 them , I pray you what say you to this : Behold I haue 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 commaunded 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 Christian 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 vs , which is liuely , and worketh myghtely in our harts , whereby we committe our selues wholy to God , casting all our care vpon 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 vs with most sweete motions and affections towardes God : yea and dooth so embolden the harte of the true beleeuer , that trusting to haue God on his side , he is not afrayde to oppose hymselfe alone agaynst all creatures . But it is the Spirite of God which geueth vs this heroicall harte and stout stomacke through fayth , which working effectually in our hartes , dooth incyte and inflame vs to doo good . Now we haue 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 vs with so great abundance 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 haue neyther wyt nor wysdome . They are belly beastes borne onely to those feastes of schooles . But pray thou vnto 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 onely 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 euery one that which is due vnto hym . For seeing by that fayth we are instified and indued with the loue of the lawe of God , then surely we ( so magnifying God and the lawe ) doo geue that glory vnto God which is due vnto hym . Also seeing by that fayth we doo beleeue firmely that we are iustified freely , and reconciled vnto God through Christ , who euery where is ready to saue vs , then by course we serue for our neighbor , & so agayne render and attribute to euery 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 onely God : so no man can repell from hymselfe that wickednes and incredulitie of the hart but onely 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 onely , neyther must you cal the spirit onely those things whiche are doone spiritually in the inwarde corners of the hart . 6 6 fleshe 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 onely 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 , 7 7 Spirite 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 onely 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 vs 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 men 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 euen 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 vnto them selues wrath , agaynst the day of wrath . Paul therfore as a true Euangelist fyrst of all preacheth the Law , 〈◊〉 are sinners conclucludyng 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 vnto 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 onely by the lawe commeth the knoweledge of sinne . Finally he teacheth the true and right waye of righteousnes and saluation . All ( sayeth he ) haue 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 reconciliation 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 vnto 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 onely fayth in Christ , is the waye vnto 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 onely 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 onely by fayth without any woorks , insomuch that the Scripture sayth , that Abraham ( before hee was circumcised ) beleeued God , and it was counted and reputed vnto 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 vnto Abraham a seale of his righteousnes by faith : so good woorks are onely an externall signe , whiche doth not iustifie , but which doth signifie vnto 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 haue 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 haue Abrahams fayth and beleeuing in Christ , imitate the fayth of Abraham : specially & chiefly , seeing that Abraham before the lawe ( whether it were of Moses or of the circumcision ) was iustified onely by fayth , and called the father of many nations , that is , of al beleeuers . Finally he concludeth thus : Seeing that the lawe cannot giue 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 vs , 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 onely dooth obtayne the blessing and grace promised to Abraham . Now it is not written for hym only , but also for vs ( as Paule saith in the latter end of this Chapter ) that fayth might also be imputed and reckened to vs for righteousnes .

In the fifth Chapter , hee intreateth of woorkes , and of the fruites of faith which be these : peace , ioy of conscience , loue towards God & our neighbour : a profitable , couragious , & bold confidence : 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 vs in Christe ( whom God would haue dye for vs , when we were as yet weaklings , yea enemies to God ) if so be , by fayth it be knowen and acknowledged of vs in our harts , it cannot but inflame vs , and make vs 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 haue nothing so rife in theyr mouths , as works , works , works ) know nothing at al : They do but only imagine in themselues , certayne cold woorks , which bycause they haue 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 vpon vs . 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 vs 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 Arguments , is euident and cleare inoughe . For if the lawe of God ( which surely , if any other thing in the world myght haue iustified , ought to haue preuayled and auayled for righteousnes ) dooth not onely not iustifie , but rather encreaseth and augmenteth sinne in vs , namely , that grudging and fretting of our nature , dayly stomacking and murmuring at God : yea the more it dooth presse vs , 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 haue 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 agaynst 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 vs after iustification , might be quite suppressed , quelled , and quenched in vs .

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 vs : ●●liques of ●●nne . but that the reliques of sinne as yet remayne in vs . 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 vs , and they that are already iustified , haue inoughe to doo , and haue labour inoughe to turne them vnto : 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 vnto 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 vnto vs 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 vs 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 vnder the law : but vnder grace . Nowe what it is , What it is , not to be vnder the Law . not to be vnder the lawe , he himselfe expoundeth . For not to be vnder the lawe , must not to be so vnderstood , as thoughe it were lawfull for vs to doo what we list : but not to be vnder 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 vs wyth the loue of the lawe . Wherfore we being iustified , haue no more the lawe agaynst vs , What it is to be vnder the Lawe . but agreeing wyth vs . To be vnder 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 vnto 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 man , 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 vs 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 vs . But when this olde Adam is mortified by the sctirit , there is then liberty for both parties , lyke as I haue 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 vnto another , euen vnto Christ , that it should bring foorth fruite vnto 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 cannot 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 vnto 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 vs nothing els , but this , that it dooth the more shew our sinne and increase it : by which it dooth slaye vs , and make vs 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 foundations of the earth , and who hath wel perceyned it at some time , or other to haue caused a great tumult in hys hart . Therfore we haue neede of a more effectual and myghtier force in our harts , to iustifie vs than the law is . Truely they that haue 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 : onely 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 vnto vs , 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 haue 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 vs , which God woulde haue done : so the Lawe of the members or of the flesh , dooth incite and compell vs to carnall things , contrary to the spirit . Agayne on the other side , the spirit doth labour myghtely agaynst the fleshe , mouing vs 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 vs : that there is no condemnation 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 onely 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 vs with sweete and louing affects and motions : lastly which dooth geue testimonie and beare witnes vnto our spirits , that we are the very sonnes of God , teaching vs that we ( although sinne dooth boyle with rage within our flesh ) haue 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 Adam the flesh , them the crosse , tribulation and affliction that is , the Apostle doth here comfort vs in those tribulations , affirming that the Spirit dooth make intercession and request for vs 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 vs , 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 onely 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 vpon 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 onely in Gods hand to iustifie vs . 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 vs . 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 haue 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 haue 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 vnto 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 onely comfortable to those which are wel exercised in afflictions . vnles thou thou hast felt thy selfe to haue bene brought sometyme euen vnto 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 euery 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 part 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 themselues a spiritual sacrifice , A spirituall Priesthood . mortifying the old Adam . Furthermore he dooth deliuer out most breifly vnto vs 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 haue sayd ) is not ydle : Papists works what they are But 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 vs 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 common 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 . Loue is a short summe of all Christian duenes . At the last he comprehendeth summarily all duetis in this one worde loue . 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 vs .

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 loue : 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 vs greatly vpon 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 loue and Charitie , which very many in these our daies haue 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 , Weake 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 vs , euer ayding vs 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 from 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 loue , 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 man or 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 , loue , 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 vnto 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 vnto 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 vnder 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 onely 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 vs nothing but this Idoll our belly , Papistes belly gods . Philip. 3.18 whose 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 haue 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 vnder our Foote . Amen .

Soli Deo gloria . FINIS .