[A methodicall preface prefixed before the epistle to the Romanes ...] Made by the right reuerend father in and faithfull seruant of Christ Iesus, Martin Luther ...

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 vnto 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 vnto vs ) I account it ●orthie not onely 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 haue 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 haue 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 , ●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 onely , 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 onely , 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 loue the law which is spi●ituall , and may fulfill it , not for ●eare , or loue 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 vnto 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● vnto 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 onely 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● vs , to haue died , to haue been● ●●ried , and to haue risen againe ●●om death for vs , 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 vs 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 loue 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 haue seemed to haue 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 onely 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 vs 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 haue respect ●nto this wickednesse of our ●earts , vnto 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●●●●efe Wherefore CHRIST also the Gospell calleth onely a● chiefly incredulitie , sin . Ioh. 1 The Spirit ( saith hee ) shall r●proue the world of sinne , b●cause they haue 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 vs .

Gift is the holy Spirit him●●lfe whom God doth send in●● their hearts whom hee hath ●ken mercy vpon , Gyft what it is and whom he favoureth ; as very well appeareth in the 5 chap. wher he distinguishes gift from grace Althogh now we haue not th● fulnes of this gift or of the Spirit ( because in this life ther wil alwayes remaine in vs re●nants of sin which fight again the Spirlt , as the Apostle sa yt 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● vs that the reliques of sin sha● not bee imputed vnto vs : 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● vs : as we said the gift was . Fo● God rather doth love and imbrace vs 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 vs : yet neverthelesse we are just before God , and sin is not imputed vnto vs 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 vs 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 vs ) we can not haue or attaine the fulnes● of the Spirit . First because w● haue throgh faith the first fruit and earnest of the Spirit : so tha● for our faith in Christ , God fatherly favouring vs , doth no impute vnto vs that sin whic● remaineth in our flesh : neithe● doth judge vs vntill that sinn● by death bee quyte broken , banished , and abolished .

5. Faith what it is . But now let vs 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 haue .

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 men 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 onely justifieth them , I pray you what say you to this ? Behold , I haue 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 cogitation 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 mercie of God towards vs , which is lively , and worketh mightily in our hearts , whereby wee commit our selves wholly to God , casting all our care vpon 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 mercie and favour of God doth make our hearts merry , glad , and light : doth also erect , raise , and even ravish vs with most sweet motions and affections towardes God : yea and doth so embolden the heart of the true beleeuer , that trusting to haue God on his side , hee is not afrayde to oppose himself alone against all creatures . But it is the Spirit of GOD which giveth vs this heroicall heart and stout stomacke through faith , which working effectually in our hearts , doth incyte and inflame vs to doe good . Now we haue 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 vs 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 giue increase to God . A liuely comparison . Even as it is vnpossible that a fire being kindled and flaming should not giue 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 haue neither wit nor wisdome . They are belly beastes borne onely to those feasts of schooles . But pray thou vnto God ( who commandeth 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 onely 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 giue 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 giue that glory vnto God which is due vnto him . Also seing by that faith wee doe belieue firmely that we are justified freely , and reconciled vnto GOD through Christ , who every where is ready to saue vs , 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 onely GOD : so no man can repell from himselfe that wickednesse and incredulitie of the heart but onely 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 amongst 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 vs come to handle the Epistle it selfe .

A godly in struction for readers Seeing 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 manner 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 giue him thankes , but being blinded , doth alwayes giue over it selfe to worse and worse , vntil they doe not onely commit Idolatrie and al kind of wickednesse . but also favour them that doe them , and giue 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 themselves 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 vnto 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 ) haue 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 vnto all and vpon 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 vnto 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 onely 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 onely by faith without any workes , insomuch that the Scripture saith , that Abraham ( before he was circumcised ) beleeved GOD , and it was counted and reputed vnto 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 vnto Abraham a seale of his righteousnes by faith : so good works are onely an externall signe , which doth not justifie , but which doth signifie vnto 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 confirme , & 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 haue 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 onely by faith , and called the father of many nations , that is , of all beleevers . Finally hee concludeth thus : Seeing that the lawe cannot giue 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 vs , 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 onely , but also for vs ( as Paul saith in the latter ende of this Chapter ) the faith might also bee imputed and reckened to vs for righteousnes .

In the fifth Chapter , hee intreateth of workes , and of the fruits of faith which bee these : peace , joy of conscience , loue 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 vs in Christ ( whom GOD would haue dye for vs , when wee were as yet weaklings , yea enemies to God ) if so bee , by faith it be knowne & acknowledged of vs in our hearts , it cannot but inflame vs , and mak vs 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 giue 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 haue 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 vpon vs . 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 vs 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 haue justified , ought to haue prevailed and availed for righteousnes ) doth not only not justifie , but rather increaseth & augmenteth sinne in vs , namely , that grudging & fretting of our nature , dayly stomacking & murmuring at God : yea the more it doth presse vs , the more it stirreth vp sinne in our nature , Nitimur in vetitum semper cupimusque 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 vs after iustification , might be quite suppressed , quelled , & quenched in vs .

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 vs : Reliques of sinne . but that the reliques of sinne as yet remaine in vs . 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 vs , & they that are already justified haue enogh to doe , & haue labour enough to turne them vnto : 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 vnto 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 vnto vs 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 vs 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 mortification of our flesh ) we may performe , because we are not vnder the law : but vnder grace . Now what it is , not to bee vnder the law , What it is , not to bee vnder the Law . must not bee so vnderstood , as though it were lawfull for vs to do what wee list : but not to bee vnder 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 vs with the loue of the law . Wherefore we being justified , haue no more the law against vs , but agreeing with vs . To bee vnder the law , What it is to be vnder 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 vnto 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 giue 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 vs 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 vs . But when this olde Adam is mortified by the spirit , there is then libertie for both parties , like as I haue 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 vnto another , even vnto Christ , that it should bring forth fruite vnto 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 vnto 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 vs nothing else , but this , that it doth the more shew our sinne and increase it : by which it doth slay vs , and mak vs 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 haue caused a great tumult in his heart . Therefore we haue neede of a more effectuall and mightier force in our hearts to justifie vs , than the Law is . Truely they that haue 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 : onely 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 vnto vs , 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 haue 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 vs , which God wold haue done so the law of the members or of the flesh , doth incite and compell vs to carnall things , contrary to the spirit . Againe , on the other side , the spirit doth labour mightily against the flesh , moving vs 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 vs : that there is no condemnation 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 onely 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 vs with sweet and loving affects and motions : lastly which doth giue testimonie & beare witnes vnto our spirits , that we are the very sonnes of God , teaching vs that wee ( althogh sin doth boyle with rage within our flesh ) haue 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 vs in these tribulations , affirming that the Spirit doth make intercession , and request for vs 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 vs , 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 onely and chiefe worke of our faith , namely , the mortification of our olde Adam , which is the flesh .

Chap. 9. 10. & 11 In the 9. 10. and 11. Chap. he handleth the matter of Predestination . For all the rest depend vpon 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 onely to justifie vs . 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 vs . Yet now seeing this sentence & decree of God is most sure & certaine , so that it cannot be changed or altered by any creature , we haue 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 haue 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 vnto 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 confortable to those which are well exercised in affections . vnlesse thou hast felt thy self to haue beene brought sometyme even vnto 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 stronger meats .

Chap. 12 In 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 concerning Christian conversation 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 vnto vs 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 haue 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 vs 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 Loue. Loue 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 vs .

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 loue : 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 vs greatly vpon 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 loue and Charitie , which verie many in these our dayes haue 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. 15 In 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 vs , ever ayding vs through his vnspeakable mercie .

Moreover hee prayeth for the increase of their faith , peace , and joy of conscience , also praising them , and committing them 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 loue , 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 , loue & 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 instruction , also to prepare a methode and briefe introduction , vnto 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 vnto 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 vs 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 haue 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 vnder our 〈…〉