¶ A Methodical Preface prefixed before the Epistle of S. Paul to the Romans, very necessary and profitable for the better understanding of it.  
Made by the right reverend Father and faithful servant of Christ jesus, Martin Luther, now newly translated out of Latin into English, by W.W. student.  Can there any good thing come out of Nazareth? Come, and see. john. 1.46. 
Imprinted at London, for Thomas Woodcock, dwelling in Paul's Churchyard, at the Sign of the black Bear.   

To the English Christian Reader, W. W. wisheth grace, mercy, and peace, with a true and lively knowledge of our only Lord and omnisufficient savour and Redeemer Christ jesus.  
I Do offer and present unto thee (gentle Reader) here published in Print, this little treatise, 
Aristotle say●… that a good thing, the more comm●… it is made, the better it is.  first written by that famous and godly learned Doctor in Christ's School, Martin Luther, in the German or Dutch tongue, for his own Countrymen: afterwards translated into Latin, by a learned man, named justus jonas, that it might be common to more than it was before: now also though plainly, yet faithfully turned into English, for the benefit and commodity of this our Israel, by one most studiously careful, 
The use of this Preface.  and zealously desirous of thy profit. This excellent Preface will lead thee as a Lantern of light to the better understanding of that most precious, most fruitful and profitable Epistle of S. Paul to the Romans, which when thou canst well and wisely understand, first it will make thee ready armed, well furnished and instructed to withstand and answer all the popish Romanistes (Cod's greatest adversaries, and enemies to his Gospel) who stoutly maintain and defend that man's works do merit and deserve salvation, and so present us just and righteous before God: Secondly it will teach thee a Christian life and conversation: namely how thou oughtest to bring forth the worthy fruits of Faith, which alone doth justify us before God, because it is (as it were) the hand whereby we apprehend and take hold fast of the merits of Christ's blessed Passion to be ours. Other branches of doctrine and manners there be in that notable Epistle good store. Use and peruse this prologue, and then it willighten thine understanding very much in this weighty matter of our salvation in this chief and principal point of Christian religion: 
This high myterie of our salvation dou●…ed of, and de●●…ed by the Papists.  to wit, whether we be justified by the works of the Law, or by the mercy of God only, for the mediation of his son, who was made a slain sacrifice upon the Cross for us most wretched and miserable sinners. After that thou dost fully and perfectly attain to the true meaning of it, I doubt not but thou wilt (by the help of God's holy spirit working mightily in thee) persevere and continue faithful unto the end, in this doctrine of faith taught here by the Apostle. Only be strong in the Lord, 
1. Timoth. 1.19  fight a good fight, keeping faith and a good conscience: then surely this godly doctrine will prepare thy heart in a strong defence, that the fiery darts of the devils Ministers by errors and falsehood shall not wound thee. Wherefore (gentle Reader) use this Introduction to thy comfort and commodity: Read and regard it, and give God the glory, who be praised for ever and ever. Amen. Farewell in the Lord, and pray for me, as I daily do for thee.  EPHES. 2. VERS. 8. &. 9 
¶ By grace are ye saved through faith, and that not of yourselves. For it is the gift of God, and cometh not of works: lest any man should boast himself.   

A Methodical Preface prefixed before the Epistle of S. Paul to the Romans, written by Martin Luther: and Englished by W. W.  
seeing that this Epistle of S. Paul written unto the Romans is the Method of the whole Scripture, and the most absolute Epitome or Abridgement of the new Testament, that is, of the Gospel (which verily alone it doth briefly & most purely set out unto us) I account it worthy not only of all Christians to be known from their childhood, yea and learned without the book, 
The excellency of this Epistle.  word by word: but also (being by daily and continual meditation as it were chewed and concocted) even as well digested meat to descend and enter into our innermost bowels. This Epistle is such a rich treasury of spiritual wealth, and as it were a most plentiful Copiae Cornu, that he that readeth it a thousand times, shall always meet 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, & in the knowledge of all spiritual affections: yea, the more it is handled, the greater it groweth, more pleasant and delightful, more precious and plenteous it showeth and seemeth then before. Wherefore I thought it labour well bestowed, if (according to that measure of grace which I have received of God) I might put to my helping hand, and by this brief Preface prepare an every into it: to the end that it might more easily and plainly be read & understood of all. Chiefly knowing that this Epistle (which one alone ought to be accounted the Index and Method of all the Scriptures) hath been so obscured and darkened by certain men's foolish Commentaries, Gloss, and vain subtleties, that very few Writers in many ages past have perceived the drift, scope, meaning, and intention of the Apostle, which notwithstanding of itself is most easy and plain.  
First of all we must diligently search out and labour to know the nature of words, and figurative speeches which the Apostle useth. And before all things we must learn to know what S. Paul meaneth by these and such like words: The Law, Sin, Grace, 
Mark these words.  faith, Righteousness, Flesh, Spirit. etc. Otherwise though thou read diligently, thou losest all thy labour.  
This word Law, 
1. ●awe what it 〈◊〉, and how it 〈◊〉 to be understood.  must not here be taken after the usual manner of the Philosophers, or according to common reason: namely, to be defined a Doctrine which teacheth men what to do, and what to leave undone. For human or man's laws are satisfied, if a man do the external and outward work only, though in his heart he do it unwillingly. But God, seeing he knoweth the heart, judgeth according to the secret and internal motions of the heart. Therefore the Law of God requireth the heart & affections, or intentions thereof, neither is it satisfied by the external deed doing, unless they be done with a cheerful heart willingly, and with all thy affection. Insomuch as it doth reprove and rebuke nothing so vehemently, 
Pharisaical works.  as those glorious and feigned works, that is, Hypocrisy, Lying, and the deceit of the heart.  
Hereupon it is that the Prophet saith in the .115. Psalm, All men are liars. Wherefore by nature they cannot fulfil the Law. For all men naturally are bend and inclined to evil, and therefore hate the Law. Now wheresoever there is not a cheerful and ready will to God and his law, there is sin and the wrath of God, though by such hypocrisy thou dost the external work.  
Upon these Paul inferreth in his second Chapter, that all the jews (although in external works they make semblance to fulfil the Law) are sinners and transgressors of the Law. For (saith he) not the hearers of the law, but the doers thereof shall be accounted just before God. Whereby he doth intimate unto us, that no man can fulfil the Law by doing the outward work. Thou sayest, 
Paul speaketh to the jews.  that a man should not commit adultery, and yet thou thyself committest adultery. In this that thou judgest another, thou condemnest thine own self. For thou that judgest, dost the very same things. As if he should say, Thou in deed after a glorious kind of hypocrisy, walkest in the external works of the Law, and thou judgest others which walk not so. In deed thou teachest other men, and thou seest a mote in thy neighbour's eye: but thou seest not the beam which is in thine own eye. For though thou seem to fulfil the Law in thy external actions, either for fear of punishment, or for love of thyself: yet notwithstanding thou dost all these things with an unwilling mind, with an hard stubborn heart, without all love and good affection toward God and his law. Insomuch that thou hadst rather there werneyther Law nor law giver at all: that so thy lust and concupiscence might not be repressed.  
Wherefore it is manifest, that though in outward work thou doest counterfeit the Law, yet in very deed thou dost hate and abhor it. So the Apostle speaketh: What is thy righteousness worth (saith he) if thou teaching other men not to steal, yet in thy heart thou art inclined tostealing: which affection out of all doubt would break out into the deed doing, but that thou art afraid of punishment to ensue. For the external work for the most part will break out at length, though it be for a time dissembled: this oftentimes followeth in such hypocrites. Wherefore (as he saith) thou which teachest another, teachest not thyself, that is, thou art ignorant thyself 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 thine heart. The Law being done in the outward work only, is so far from justifying, 
The Law oncreaseth sin.  that it rather increaseth and augmenteth our sin, as Paul saith in the .v. chapter of this Epistle. Wherefore, the better thou understandest the Law, the less thou lovest the law: because it doth exact & require of thee so many things quite contrary to thy affections, and altogether repugnant to thy nature. Hereupon it is that in the vii chap. he saith: The law is spiritual: as if he should say, If the law were carnal or moral doctrine only, than it would be satisfied by the external work. But seeing that now it is spiritual, that is, requiring the affect and spirit: it followeth, that no man can fulfil it, unless he doth those things which the law commandeth, with a cheerful heart, with a certain ardent fervency of mind, and with all his affection. Such a new heart, and such a fervent and cheerful affection of the heart thou canst not obtain of thine own strength, or by thine own merits: but only by the operation and secret instinct of the holy Ghost.  
For it is the spirit of God only that gives a new heart, & that makes a man spiritual: that so he being made spiritual, he may love the Law which is spiritual, and may fulfil it, not for fear, or love of commodity, but with a cheerful and willing heart, and that he may be carried violently (as it were with a certain force) to do those things which the Law commandeth, freely, and of his own accord. So is that saying to be understood. The Law is spiritual, that is, the Law is not fulfilled but by the spirit, but by a heart renewed by the Spirit. Therefore where there is not that renovation of the heart by the spirit, there remaineth that grievous hatred of the law, (which law nevertheless of itself is just, holy, and good) so far is it from fulfilling it.  
Wherefore accustom and acquaint thyself with this Phrase and manner of speaking which the Apostle here useth. It is one thing to do the work of the law, and another thing to fulfil the law. For it is a work of the law when without grace, 
1 works of the Law.  without the Spirit we begin to work well, and when we labour to fulfil the law by our own proper strength and power of our free will. But seeing that there always remaineth in the heart certain servile fear and a most deadly hatred of the law, sure it is that such works are sin & heinous facts against the law and so do not please God. So the Apostle saith in the iii Chapter: By the works of the law shall no flesh be justified in his sight. Here therefore we may know and acknowledge how the Sophisters and school doctors are far wide from the the truth, who teach and affirm this wicked and blasphemous assertion: that by our works we may prepare the way unto grace. But how can I prepare for myself a way to grace by that work which I do with a stubborn, froward, and untoward heart, and with a repugnant affection: How can that work be acceptable to God which I do not willingly but with great grief of heart, yea with extreme hatred of the law:  
To fulfil the law, 
2 fulfilling of the Law.  is to do those things which the law commandeth with a cheerful and willing heart, that is, freely and of thine own accord to live unto God, and to work well, though there were no law at all.  
Such a cheerfulness, readiness, willingness and ardent affection cannot come into our hearts but by the quickening spirit and his lively impulsions and agitations in our heart, as the Apostle saith in the .v. Chapter. 
Chap. 1. vers. 16.  Now the Spirit is given only by faith in jesus Christ, as the Apostle said in the beginning. Faith cometh through the hearing of the Gospel, through which word Christ is preached unto us, to have died, to have been buried, and to have risen again from death for us, as he saith in the iii iiii. and ten Chapters. Therefore our whole justification is of God: Faith also and the Spirit are of God: they come not of ourselves. Wherefore let us conclude that Faith alone justifieth and that Faith alone fulfilleth the law. For Faith through the merit of Christ obtaineth the holy Spirit, which spirit doth make us new hearts, doth exhilarate us, doth excite and inflame our heart that it may do those things willingly of love which the Law commandeth, and so at the last good works in deed do proceed freely from the faith which worketh so mightily, and which is so lively in our hearts. This is the meaning of the third Chapter. For whereas he had utterly damned the works of the law, and might have seemed to have disannulled and abolished the law by teaching the doctrine of faith, he preventeth that objection in these words. We do not (saith he) destroy the Law, but rather establish it. That is, we teach how the law may truly be fulfilled by faith i by believing in Christ jesus.  
Now it remaineth that we show how this word (Sin) is taken in the Scriptures. 
2 Sin what it is.  Sin in the scriptures signifieth not only the external work: but that whole force and native operation incredulity, as that wickedness which we have by lineal descent (as it were) from our great Grandfather old Adam, which even violently carrieth us headlong to sin, namely that wicked heart and all our reason, with all (yea even his best and chiefest) his strength and power wherewith we can do nothing else but sin: so that then we are said to commit sin, when by the efficacy of this original sin (as with a certain violent force) we are carried headlong to do evil. There is no outward sin done but first by this natural force and impulsion a man is wholly and with all his affection carried roundly away to sinning. The Scripture and God himself, when they speak of sin, they have respect unto this wickedness of our hearts, unto this natural inclination, that is, this vice of incredulity, as to the founteyne of all other sins. Like as therefore Faith alone doth justify, and alone doth obtain the Spirit and power to fulfil the Law, and to do those works in deed which are only good: so only incredulity and unbelief causeth sin, and exciteth and kindleth the flesh to sin, and to commit evil works, as we see it happened to Adam and Eve in Paradise. Genesis. 3.  
Wherefore Christ also in the Gospel calleth only & chiefly incredulity, 
Sin is principally termed unbelief.  sin. john. 16 The Spirit (saith he) shall reprove the world of sin, because they have not believed in me. Those works which be truly good, even as good fruits cannot proceed and spring but of a good tree, that is, of faith working in the heart: as contrariwise evil fruit can not come but from an evil tree, that is, incredulity of the heart.  
Therefore this wickedness and incredulity in the heart is every where in the Scriptures called the head of the Serpent and of the old Dragon, 
Genes. 3.  which was to be broken by that blessed seed of the woman, namely Christ.  
But now to proceed: 
3 Grace what it is.  As concerning these two words Grace and Gift, they differ thus. Grace is the favour, mercy, and free good will and benevolence of God towards us.  
Gift is the holy spirit himself whom 
4 Gift what it is.  God doth send into their hearts whom he hath taken mercy upon, and whom he favoureth: as very well appeareth in the .v. Chapter: where he distinguisheth gift from grace. Although now we have not the fullness of this gift or of the Spirit (because in this life there will always remain in us remnaunites of sin which fight against the Spirit, as the Apostle saith in the vii Chapter and the iii to the Galathians, as also Moses saith in the three of Genesis: that there will be a conflict betwixt the seed of the woman and the seed of the Serpent) yet grace worketh this in us, that the relics of sin shall not be imputed unto us: but that we shall be reputed and accounted before God as men fully and perfectly just. Neither is the grace and favour of God so imperfectly bestowed upon us, as we said the gift was. For God rather doth love and embrace us with a full favour and a right perfect good will for Christ's sake, who is our mediator, earnest penny, and the first finites of the Spirit. Therefore though remnants of sin do daily glister and shine in us: yet nevertheless we are just before God, and syil is not imputed unto us through faith which daily striveth and wageth war against the flesh.  
So than you may understand that place in the vii Chapter: where the Apostle, though he was justified in the Spirit, acknowledgeth himself yet to be a sinner: and yet notwithstanding he saith in the viii Chapter: there is now no condemnation to those which are in Christ jesus. As many therefore of us as are through faith justified in Christ, we are both sinners and just. Sinners by reason of the imperfect mortification of our flesh, and for that in this life (the relics of sin remaining in us) we cannot have or attain the fullness of the Spirit. First because we have through faith the first fruits and earnest of the spirit: so that for our faith in Christ, God fatherly favouring us, doth not impute unto us that sin which remaineth in our flesh: neither doth judge us until that sin by death be quite broken, banished, and abolished.  
But now let us speak somewhat of faith. 
5 Faith what it is.  Faith is not a certain cold opinion or a wandering cogitation of a man's mind, such a one as any man (hearing the history of the Gospel) may foolishly imagine himself to have.  
For certain men (hearing many things preached of faith, and seeing that they can dispute many things of faith and of Christ, and yet for all that by that knowledge, cogitation, or diligent meditation, perceive themselves not to be forthwith incited to do good works) fall into that wicked and impious error, that they stoutly deny man to be justified by faith alone: but that also works are required. These men in deed hearing the Gospel, fain unto themselves a certain opinion, and they revolve in their minds certain cold cogitations of Christ, thinking then that faith is nothing but the dream of their own mind and those vain cogitations. 
A feigned faith.  And these men now and then boult out these excellent speeches. O (say they) if faith only justifieth them, I pray you what say you to this: Behold I have heard the Gospel preached: I remember the history of Christ: Lo, I believe, and yet I am not justified. True ●t is, for because this thy Faith is nothing but thine own bare and naked imagination and cogitation of faith which doth ●…ot innovate thy heart, and which doth move ●hee nothing at all, there followeth no newness ●f life, no works of faith.  
But a true faith is the work of God whereby we are regenerate and borne anew by his Spirit. john. 1. Chapter: whereby also our old Adam is quelled, and we being wholly transformed, we are made (as the Apostle saith) new creatures to Christ, the holy Ghost being the life and gonernment of our hearts. 
Faith is lively and not idle.  Wherefore faith is such an effectual, lively, quick, and mighty operation in our heart, that it cannot be idle, but must needs break out and show itself 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 lively impulsion working in his heart he is of his own accord forced and carried to work true and godly Christian works.  
He that doth not his good works of such a lively affection of the heart, is wholly in unbelief, and a stranger and alien from the faith, as many of those be which in schools dispute and jangle much of Faith and good works, not knowing what they speak, or what they hold and affirm. 
A true definition of faith.   
faith therefore is a constant trust and a sure confidence of the mercy of God towards us, which is lively, and worketh mightily in our hearts, whereby we commit ourselves wholly to God, casting all our care upon him: leaning and trusting assuredly to this faith, we are not afraid to die a thousand times. For this so bold an assurance of the mercy and favour of God doth make our hearts merry, glad, and light: doth also erect, raise, and even ravish us with most sweet motions and affections towards God: yea and doth so embolden the heart of the true believer, that trusting to have God on his side, he is not afraid to oppose himself alone against all creatures. But it is the Spirit of God which giveth us this heroical heart and stout stomach through faith, which working effectually in our hearts, doth incite and inflame us to do good. Now we have this cheerful towardness and forwardness, to the end that we might be most prompt and ready willingly and of our own accord to do, tolerate, and suffer all things, whereby we may be obedient to so gentle and favourable a father, who through Christ hath enriched us with so great abundance of his graces. It can not possibly be but that in whom soever this efficacy and life of faith is, it should daily work, 
A lively comparison.  fructify, and give increase to God. Even as it is unpossible that a fire being kindled & flaming, should not give light and cast forth brightness, wherefore watch thou and take heed that thou do not believe either thine own vain songs and soimdes of faith, 
Fancies.  thine own fonlish imaginations, or the vain trifling stuff of Sophisters. 
Blind papists.  For these Sophisters have neither wit nor wisdom. They are belly beasts borne only to those feasts of schools. But pray thou unto God (who commandeth by his word that light should shine out of darkness) that he would shine brightly in thine heart, and that be would create a true Faith in thee: otherwise thou shalt never believe truly though for the space of a thousand years thou didst labour and study about such cogitations and imaginations, either of a faith heretofore gotten, 
Righteousness.  or hereafter to be sought for. This faith now is, that true justice which the Apostle calleth the justice and righteousness of God, that is, which only is of force available and can stand before God: because it is the meregyft of God. And this faith doth transform the whole man and makes him such an one, that (according to that common definition of civil justice) he is ready to give and render to every one that which is due unto him. For seeing by that faith we are justified and endued with the love of the law of God, then surely we (so magnifying God and the law) do give that glory unto God which is due unto him. Also seeing by that faith we do believe firmly that we are justified freely, and reconciled unto God through Christ, who every where is ready to save us, then by course we serve for our neighbour, & so again render and attribute to every man that which is his. This righteousness of the heart we can not obtain by any endeavour of our own free will, or by our own strength & merits. For as no man can see that lively operation, that is, faith of our hearts, but only God: so no man can repel from himself that wickedness and incredulity of the heart but only by grace and the Spirit of God: so far we are from being able to deliver ourselves from sins by our own power. Therefore though works do seem to show gallantly and gloriously: yet notwithstanding whatsoever is not of faith, is hypocrisy and sin.  
Now as concerning flesh and spirit which often are used 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 those things which are done spiritually in the inward corners of the heart. 
6 flesh what ●t is.  For the Apostle Saint Paul (as also Christ himself in the iii Ch. of john) do call flesh, whatsoever is borne of the flesh, that is, the whole man body and soul, all man's reason wholly with all his chiefest and best powers: Because that all these things do savour of nothing but flesh, and seek after nothing but fleshly things. Wherefore thou shalt eall all those works flesh, which seem to be good, and make a beautiful 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 plain and evident by the .v. Chapter to the Galathians: where Paul reckoneth and counteth heresies & sects amongst the fruits of the flesh. And in the viii Chapter to the Romans, he saith, that the law is made weak, by reason of the flesh, which thing ought to be meant not only of the unchaste lusts of the flesh, but also of the whole mass of corruption and wickedness: yea breisly and chiefly of incredulity or unbelief, 
Incredulity the ground all sins.  which is the most secret and chief sin of all.  
Contrariwise, 
7 Spirit what it is.  thou shalt call the Spirit those spiritual things, even those external works which proceed from a spiritual man, or from a heart innovated and made new by the holy spirit. That washing of the feet which Christ did to his Disciples, though it was an outward work, yet it was spiritual.  
Peter's fishing, to which he returned being now justified in the spirit, was also spiritual. Therefore that is flesh, whatsoever a man doth, seeking and savouring only carnal and fleshly things. And that is Spirit, whatsoever is done within or without, wherewith a man exercising faith and Charity, doth seek spiritual things. Unless we take these words in this sense, we shall neither understand this Epistle of S. Paul, nor any other books of the divine Scriptures. Therefore whether it be Jerome, or Augustine, or Ambrose, or Origen: briefly what writers soever they be that use these words otherwise, let not the authority of men move thee any thing at all, but rather flee from them all as from the plague and pestilence. But now set us come to handle the Epistle itself.  
Seeing therefore it is the duty and office of an Evangelist or preacher of glad tidings, 
〈◊〉 godly instruction for ●eaders.  first of all to preach the Law and to show how that all men (which are without the circuit and compass of grace and faith in Christ) are the sons and children of wrath, are sinners, and can do nothing but sin, that so they acknowledging their misery and wretchedness with an humble and contrite heart, might thirst after grace, the Apostle S. Paul in this first Chapter doth first of all find fault with the unbelief, Chap: 1 and checketh and rebuketh those gross sins which aptly and plainly were known to be manifest offences, 
The manner of S. Paul's doctrine.  as were the Idolatry and such gross sins of the Gentiles: as also are of those men which at this day being ignorant of God, void of grace, and without the Spirit, do live in blindness and darkness. The wrath of God is revealed by the Gospel (saith the Apostle) from heaven against all ungodliness and unrighteousness of men which withhold the truth in unrighteousness. For though man might know by the Creatures that there was a God: yet notwithstanding his nature is evil and wicked, insomuch that it doth not glorify him, nor give him thanks, but being blinded doth always give over itself to worse and worse, until they do not only commit idolatry and all kind of wickedness, but also favour them that do them, and give their consent and agreement to those which commit such things.  
In the second Chap. he doth more at large show that even those little holy ones, Chap. 2 
The jews ●…yll or worse sinners than the Gentiles.  and those glorious hypocrites (as namely the jews then, and now in these days all the justiciaries which go about by their own strength and power to fulfil the law) are also sinners, who doing outwardly the good works of the law: notwithstanding inwardly nourishing that grief of their heart, do hate the law.  
And these (as right hypocrites commonly use to do) are very quick to condemn and judge other men, counting themselves holy and pure when as they are full of malice and envy, fraud, deceit, and all kind of filthiness and uncleanness, as Christ saith, Math. 23. And these are they which feigning themselves holy, contemn and despise in very deed the great goodness of God, and according to the hardness of their hearts, heap and treasure up unto themselves wrath, against the day of wrath. Paul therefore as a true Evangelist first of all preacheth the Law, 
〈◊〉 are sinners  conclucluding all men alike to be sinners, and denouncing to all the wrath of God. Wherefore they which mark well, by the power of their own nature or free will, are so far from being any better than those gross and open sinners mentioned in the first Chapter: that the Apostle calleth them obstinate, stubborn, men that cannot repent, aliens, and strangers.  
In the third Chapter he declareth that both the jews & the Gentiles are alike sinners before God: Chap. 3 
Difference betwixt jew and Gentile.  notwithstanding that the jews are preferred and excel the Gentiles in this prerogative, namely, for that the promises of God did belong to them, and also for that the words and Oracles of God were committed unto them. And though some of the jews did not believe, yet for all that their unbelief made not the faithful truth of Gods promise vain, void, or without effect: and to prove this, he allegeth that place of the. 51. Psalm: as it is written (sayeth he) That thou mightest be justified in thy words, and overcome when thou art judged. After this he returneth again to his cause and purpose, and proveth by the Scriptures, that all are equally sinners without any exception, and that no man is justified by the works of the law: but that only by the law cometh the knowledge of sin. Finally he teacheth the true and right way of righteousness and salvation. All (sayeth he) have sinned, 
The high way to righteous●nes, is by fait● in Christ.  and are destitute and deprived of the glory of God: but they are justified freely by his grace, through the redemption that is in Christ jesus whom God hath set forth to be a reconciliation through faith in his blood. And a little before: But now (saith he) is the righteousness of God made manifest without the law, being approved by the Testimony & witness of the law and the Prophets, to wit, the righteousness of God, by the faith of jesus Christ unto all & upon all that believe. So then the law is established through faith, although works and glorying in the works of the law are excluded by faith.  
Seeing therefore in the three former Chapters, he hath taught, that all men are sinners: & also hath showed that only faith in Christ, is the way unto righteousness, and means to justification, Chap. 4 by & by in this fourth Chapter he answereth to certain objections and cavils. As for the most part, when Christ or faith is taught (that is, that our works are nothing, that we are only justified by faith) straight ways certain justiciaries object: If faith alone doth justify, than we must cease altogether to do good works, then good works are to be omitted and left undone. The Apostle answereth, proposing the example of Abraham: What shall we say then, that Abraham our Father hath found concerning the flesh? Did he merit nothing at all by his works? He concludeth, that Abraham was justified only by faith without any works, insomuch that the Scripture saith, that Abraham (before he was circumcised) believed God, and it was counted and reputed unto him for righteousness. Genesis. 15.6. If therefore the work of circumcision which God commanded (which was a precious work of obedience) profited Abraham nothing to iustificaton, than it is most sure and certain, that there is none other work which is available to justification. But as circumcision being an outward sign, 
〈◊〉 apt simili●…de.  was unto Abraham a seal of his righteousness by faith: so good works are only an external sign, which doth not justify, but which doth signify unto men, that a man is inwardly justified before God, and they do testify and approve as certain signs and fruits, that lively faith, which worketh in the heart. By this, as by the most grave, weighty, and authentic example, the Apostle doth confirm, and build out of the Scriptures his doctrine of faith delivered out, and taught in the third Chapter. Furthermore the Apostle allegeth the testimony of David in his 32. Psal. to prove this matter. Also in most plain words he affirmeth that a man is justified by the imputation of righteousness, without works: although (as I have said before) works do follow those that are justified by Faith. Moreover he dilateth and amplifieth the example against all other works of the law, inferring that the jews are not therefore straightway the true heirs of Abraham, because their stock and pedigree is derived from the circumcised Abraham, or because they received the law, unless they tread and follow the steps of faith, 
Abraham's children must have Abraham's faith  and believing in Christ, imitate the faith of Abraham: specially & chief, seeing that Abraham before the law (whether it were of Moses or of the circumcision) was justified only by faith, and called the father of many nations, that is, of all believers. Finally he concludeth thus: Seeing that the law cannot give that effectual working, whereby it may willingly and cheerfully be satisfied: also seeing that the grudging and murmuring stirred up by the law, abideth and remaineth in us, and disdaineth and taketh it grievously that there should be any positive law set down for her, I say that this hatred against the law, and the lawgiver God himself still continuing, it cannot de that the works of the law should please God: Nay rather seeing they proceed from a heart that abhorreth the law & God, they are nothing else but sin, and do always incense and kindle the indignation and wrath of God. Wherefore Faith only doth obtain the blessing and grace promised to Abraham. Now it is not written for him only, but also for us (as Paul saith in the latter end of this Chapter) that faith might also be imputed and reckoned to us for righteousness.  
In the fifth Chapter, he entreateth of works, and of the fruits of faith which be these: peace, joy of conscience, love towards God & our neighbour: a profitable, courageous, & bold confidence: and a stout & manful perseverance & patience in tribulations and afflictions, for straight way these fruits follow, wheresoever this true faith is in the heart. Surely that most excellent riches, and abundant wealth of the grace of God offered, and exhibited to us in Christ (whom God would have die for us, when we were as yet weaklings, yea enemies to God) if so be, by faith it be known and acknowledged of us in our hearts, it cannot but inflame us, and make us strong and able to do most willingly, cheerfully, and readily, all those things which we know will please this our most gentle father. Therefore the chief sentence, drift, and scope of this Epistle stands steadfast and sure, namely, that by faith alone we are justified, without works, and yet for all that good works are not condemned. For those wooks that in deed, and truly may be called good, and those good fruits do follow faith, and wheresoever faith is, it cannot choose but work: Like as the flame can not but give good light. Of these that be truly good works, the justiciaries (who have nothing so rife in their mouths, as works, works, works) know nothing at all: They do but only imagine in themselves, certain cold works, which because they have no spark of faith in them, are void of all spiritual affections: as joy, peace of the 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, showing how sin and righteousness, also how death and life came upon us. And there he compareth those two, Adam and Christ. Wherefore he reasoneth thus: 
The Apostles argument.  It was therefore needful and necessary, that Christ should be sent, who should make his righteousness to be ours, by the new birth or regeneration in faith and the spirit, even as the old man Adam by propagation left us his sin, through that old generation, according to the flesh. Again, by this argument another proposition is surely grounded, namely, that no man by his own strength and power, is able to deliver himself from sin, or to justify himself. For it was not in our choice to be borne, or not to be borne of the old Adam, and according to the flesh, which by other Arguments, is evident and clear enough. For if the law of God (which surely, if any other thing in the world might have justified, aught to have prevailed and availed for righteousness) doth not only not justify, but rather increaseth and augmenteth sin in us, namely, that grudging and fretting of our nature, daily stomacking and murmuring at God: yea the more it doth press us, the more it stirreth up sin in our nature, which goeth against all, whatsoever is forbidden. 
Nitimur in vetite semper cu● pimusque negata.  Therefore the more perfectly we know the law, the more misery we behold in ourselves, and we see the better how that we have more need of Christ.  
In the Sixth Chapter he handleth that great and chief work of our faith, to wit, Chap. 6 the warfare and conflict of Christians betwixt the flesh and the spirit. 
The warfare of Christians.  For the flesh sighteth always against the spirit, and the spirit wageth war against the flesh, to the end that the desires of the flesh, and relics of sin, which remain in us after justification, might be quite suppressed, quelled, and quenched in us.  
And in this Chapter the Apostle teacheth, that we are not so justified & freed from sin, by faith, that sin is quite taken away, and altogether abolished in us: 
relics of ●●nne.  but that the relics of sin as yet remain in us. Nevertheless, those renmaunts of sin are not laid to our charge, by reason of faith, which continually wrestleth with the desires of the flesh. Wherefore as yet, because wh live in the flesh, that strife and combat endureth in us, and they that are already justified, have enough to do, and have labour enough to turn them unto: yea all their life time they may toil until they sweat again, by endeavouring to tame their flesh, to repress the lusts of it, 
Mortification.  and to make it subject unto the Spirit. And by that mortification of our flesh, and newness of our spiritual life, we express the Death and the Resurrection of Christ, as also that sign of mortification in Baptism, which doth signify and represent unto us no other thing, but this continual mortification of the flesh, and daily vivification and quickening of the spirit. For Baptism, that is, this mortification, doth work in us so long, until sin being abolished and abandoned by the death of our bodies, we rise in our bodies with Christ, and reign with him for evermore.  
And this thing (namely, the daily mortification of our flesh) we may perform, because we are not under the law: but under grace. Now what it is, 
What it is, not to be under the Law.  not to be under the law, he himself expoundeth. For not to be under the law, must not to be so understood, as though it were lawful for us to do what we list: but not to be under the law is this, that our hearts are so made new by the spirit, through faith, that freely, willingly, and of our own accord, we may do that which the law requires, though there were no law at all. For grace doth endue us with the love of the law. Wherefore we being justified, have no more the law against us, 
What it is to be under the Law.  but agreeing with us. To be under the law, is to work without grace, and not to be able to fulfil the law, where there cannot choose but be sin.  
And this now at length is the true liberty and freedom from the law and sin, of which the Apostle here disputeth, even unto the end of this Chapter. As for this liberty it is such, that we may willingly from our hearts do good without any exaction of the law. Therefore it is a spiritual liberty which doth not take away the law: but giveth and imparteth a certain power, and spirit to fulfil the law: namely, a cheerful mind, a ready will, and fervent desire to work well, whereby it doth then satisfy the law: iusomuch that it hath not any thing to exact at his hand, or to charge him withal. 
A fit and apt similitude.  Even as if thou were indebted to a certain creditor of thine, and didst owe him a great Sum of money, thou mightest after twod ways satisfy him, and so discharge thy debt: First by a free forgiveness of the debt, and canceling of thy handwriting. Secondarily, by surety of another man, who will give his faith and truth for the, 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 canceled, as void, and of none effect. Likewise Christ hath delivered us from the law, as from a creditor. Wherefore that liberty is not carnal, whereby it is lawful to do what thou wilt: but is altogether laboursome and painful, which willingly doth good works: so that it needs not any exaction of the law.  
In the Seventh Chapter, Chap. 7 he confirmeth this by a certain similitude of marriage, between the husband & the wife. 
A similitude to prove the liberty from the Law.  For even as the woman, if her husband be dead, is delivered from the law of the man: not so freed that she may not marry but, rather contrary: now first of all she is freed in deed and truly, that she may marry another man, which she could not do before she was delivered from her former husband: so also our conscience is dead to the law, as long as old Adam liveth in us. But when this old Adam is mortified by the sctirit, there is then liberty for both parties, like as I have said there was betwixt man and wife: But the conscience is not free, so that it cannot at all do any work: but rather so that now he beginneth to cleave unto another, even unto Christ, that it should bring forth fruit unto God.  
After this, he doth at large explicate the nature of sin, and of the law: sheewing the law to be the force and power of sin. For the old Adam or nature, 
The nature of sin.  how much more it is pressed down by the law, which of his own strength he cannot fulfil) so much the more it doth fret and fume against it. And no marvel, seeing it can do nothing of it self, but sin. Therefore the law is unto it a punishment, and death: not that the law is evil: but this is done through the fault of our own nature, which taketh it grievously, that any good should be exacted of it which she cannot fulfil: not unlike a sickly and weak man who is heavily displeased, if any man require of him to do those works, or that main strength which is in a sound and strong man.  
Wherefore Paul here inferreth, 
The nature of the Law.  that the law, the more exactly and thoroughly it is known, doth work in us nothing else, but this, that it doth the more show our sin and increase it: by which it doth slay us, and make us guilty of eternal death, and of the wrath of God. But of this matter no man can dispute better than he, whose conscience hath felt & had trial of the terror of the law: whose conscience hath feel that shaking and quaking (as it were) the very foundations of the earth, and who hath well perceyned it at some time, or other to have caused a great tumult in his heart. Therefore we have need of a more effectual and mightier force in our hearts, to justify us than the law is. Truly they that have not so known the law, they are altogether blind, and walk in this life in a certain bold confidence, thinking that they can fulfil the law by their works: not considering at all, how that the law doth imperiously require the whole heart, and all the affection. Wherefore these men behold not the end of the law: only they view the covered and hid face of Moses without grace, who are like perpetually to perish in their vain works.  
After these matters, 
The strife betwixt the flesh and the spirit, even in the regenerate.  the Apostle setteth forth, how the flesh and the Spirit in one and the same man doth stryne and wrestle together: and he exhibiteth himself unto us, as an example (though he was instifyed.) Whereby we might learn this mortification of the remnants of sin. Now he calleth both the Spirit and the flesh, a certain law. I have found (saith he) a law in my members contrary and repugnant etc. For like as the law of God doth urge and exact those things to be done of us, which God would have done: so the Law of the members or of the flesh, doth incite and compel us to carnal things, contrary to the spirit. Again on the other side, the spirit doth labour mightily against the flesh, moving us to spiritual things. And this conflict & combat dureth so long as we are clothed with this flesh. In this man the strife is stronger and mightier: in that man more remiss and faint: in every man accordingly as the spirit or flesh is in him, stronger or weaker: notwithstanding one and the same man is that flesh and spirit, which so striveth and wrestleth with himself, until (Sin being quite abolished) he become spiritual.  
In the eight Chapter, Chap. 8 he comforteth those which fight so with their own flesh: 
A comfort for the afflicted conscience of the godly.  Also he declareth that the relics of sin cannot hurt us: that there is no condemnation to those which are in jesus Christ, which walk not after the flesh, but according to the spirit. Furthermore, he doth explicate at large the nature of the flesh and the spirit, showing that the spirit is given to man only by Christ. He that hath not the spirie of Christ (saith he) the same man is none of his. Again, as many as are led by the spirit of God, they are the Sons of God. For it is the Spirit alone which doth innovate and renew our hearts, which doth make them spiritual, which doth encourage us with sweet and loving affects and motions: last which doth give testimony and bear witness unto our spirits, that we are the very sons of God, teaching us that we (although sin doth boil with rage within our flesh) have God for our father, & may account ourselves his Sons, if so be that we do daily by the spirit wrestle against the flesh.  
Now because nothing is more profitable to the mortifying of the old Adam the flesh, them the cross, tribulation and affliction that is, the Apostle doth here comfort us in those tribulations, affirming that the Spirit doth make intercession and request for us with sighs, which cannot be uttered and expressed: also that all the creatures, being subject to vanity and abuse, do even groan and travel in pain together with us, until this body of sin be abolished, and the glory of the sons of God be revealed. Thus we see that these three last Chapters, do urge nothing so much as this only and chief work of our faith, namely, the mortification of our old 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 do depend upon that: namely, who should receive the world, and who should not, who should believe, and who not, who should be freed from sin, who should be blinded, who should be damned, and who should be justified. Seeing therefore that both the sending out of the preachers of the Gospel, and the word itself be of God, it is certain that it lieth only in God's hand to justify us. 
Predestination must be taught and preached.  And surely this stable sentence and immovable necessity of predestination, is a most necessary doctrine to be taught. For we are so weak that if it were in our hands, very few or rather none should be saved. For the devil would overcome us. Yet now seeing this sentence and decree of God is most sure and certain, so that it cannot be changed or altered by any creature, we have then good hope to overcome at the length those relics of sin, although that now they rage in our flesh.  
But here those curious men (who before they have learned Christ, 
A Caneat for curious Christians.  and the virtue of his Cross, do search the profundity and depth of predestination, labouring in vain to inquire whether they are predestinate to life or death) must be rained, strained and kept back with some holy Bridle. For without all doubt, these men by this their foolish curiosity, will lead and learn to cast themselves headlong into the confusion of their conscience, or into the bottomless pit of desperation. But thou (dear Christian) see that in reading and learning holy things thou follow the order and Method set down here in this place by the Apostle. 
Learn this godly Method.   
First of all learn the knowledge of Christ, that thou mayst acknowledge that all thy strength and power availeth to nothing, but to sinning. Furthermore that by faith thou mayst daily wrestle with thy flesh, as he hath taught thee in the vii first Chapters. Finally, after that thou be come to the viii Chapter, that is, after that thou hast tried the Cross and tribulation, after thou hast had experience of this wholesome mortification, often to be repeated, than first of all will this necessity of predestination, wax sweet unto them, than thou shalt first feel in the. ix.x. and xi Chapters, how full of comfort and consolation this doctrine of predestination is. For unless thou hast had experience and trial of tribulation: 
Predestination only comfortable to those which are well exercised in afflictions.  unless thou thou hast felt thyself to have been brought sometime even unto the gates of hell (as we see in David and other Saints) thou canst not bear or brook this doctrine and sentence of predestination without peril and danger, without a certain murmuring and grudging of nature against God. Therefore it is needful and necessary that old Adam should first be mortified, that the sense of the flesh should be beaten down, that the sucklings should first grow up in Christ before they drink of this sweet Cup of wine. For even here also there is in every one a certain infancy & childhood, who hath in the mean time need to be fed with Milk, until he be accustomed to eat stronger meats.  
In the twelfth chapter he doth annex and adjoin certain admonitions and precepts. Chap. 12 For this order the Apostle is wont to observe in all his Epistles, 
The second part of this Epistle concerning christian conversation.  that first he doth teach Christ and faith: afterwards he doth exhort to good works, and a continual mortification of the flesh. Wherefore he doth teach here good works in deed, and the true worship of God. And here he maketh all Christians to be Priests, commanding them to offer not money, either Oxen or Goats (as it was the custom of the Law) but to offer themselves a spiritual sacrifice, 
A spiritual Priesthood.  mortifying the old Adam. Furthermore he doth deliver out most briefly unto us the institution & instruction of Christian manners: as how we should teach, preach, rule, & govern, namely in the church: how we should serve our neighbour, how we should suffer tribulations: to be brief, how it behoveth a Christian to behave himself towards his friends and enemies. And these are truly good works of a Christian man, which do slow out of Faith as from a fountain and head spring. Yea which do even make a violent eruption. For faith (as I have said) is not idle: 
Papists works what they are  But the works of the justiciaries which are done without this lively flame of Faith in the heart, are but hypocrites purple show, and feigned colours, wherewith they paint themselves outwardly, when as inwardly they are full of hatred, avarice, filthiness, and deceit.  
In the xiii Chapter he teacheth us to be obedient to earthly and worldly Magistrates, Chap. 13 
Obedience to the Magistrate.  seeing that all power is of God. For though the administration of the sword, and those political and civil Laws do help nothing to the justification of the heart: notwithstanding because that power and authority is ordained and appointed of God, to the maintenance and preservation of the peace of the common wealth, that malefactors might be 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 need of that authority. 
Love is a short sum of all Christian duenes.  At the last he comprehendeth summarily all duetis in this one word love. And whereas he proposed Christ as the cause and author of our righteousness, now here after another sort he proponeth and setteteth him forth as an example: namely that we imitating and following Christ, should so serve our neighbour, as Christ hath served us.  
In the xiiii Chap. 14 Chapter he teacheth that the weak in faith not as yet expert and cunning in Christian liberty, 
Patience,  aught to be patiently tolerated and borne withal through love: also how we ought to use that liberty not to any offence, but to the instruction and edifying of the weak conscience of our neighbour. For unless the offending of the weak be diligently and warily avoided, there will follow a discord and contempt of the Gospel: whose dignity and renown it stands us greatly upon to conserve and keep inviolate. wherefore it were better to yield for a time to the weak in faith, until they be confirmed, than that the Gospel should be contemned or suppressed. And this is the chiefest work of Christian love and Charity, which very many in these our days have need of, who abuse their liberty by eating of flesh, and by other means, hurting weak consciences, yea making them to stumble as it were in the entry and door of Christianity, before they know the liberty of Christ, and the way of righteousness.  
In the xu Chap. 15 Chapter yet once again he proposeth Christ to be followed, that by his example we should support and bear with the weak whosoever they be, whether sinners, 
Weak brethren ought to be considered.  unlearned, rude, and unskilful, or those which otherwise are evil mannered, or of naughty conditions. For even these are not straightway to be contemned, but rather to be tolerated and suffered until they be better amended. So our saviour Christ (as we see in the Gospel) did bear with our sins and offences: yea and at this day doth tolerate our sins, errors, and imperfections, ever reaching his right hand to help us, ever aiding us through his unspeakable mercy.  
Moreoner he prayeth for the increase of their faith, peace, and joy of conscience, also praising them, and committing them to God: yet once again he commendeth also and maginfieth his office, namely how he may glory in that he handleth and meddleth with God's business and matters, how that he doth and hath preached through the grace which he hath received of God, being also called from heaven by God, & not by any man. By and by after, 
Alms to be given to the poor Saints.  (setting before them the example of the Macedonians in stead of a little Exordium or insinuation) he doth very civilly take an occasion to beg and crave alms of them for the poor Saints in Jerusalem. To be brief, whatsoever this most Apostolical breast doth, or speaketh, it is mere Charity and love, mere works of faith and of the Spirit.  
Thus thou hast (gentle reader) here in this Epistle most fully and absolutely set out whatsoever appertaineth any way either to Christian life, 
The Epistle to the Romans a sufficient doctrine for a Christian man  or justification: what Christians ought chiefly to learn, namely what the law is, what the Gospel is, what sin, grace, faith, justice or righteousness, Christ, God, good works, charity, love, and hope is: briefly in what thing the sum of all Christianity doth consist: how a Christian ought to behave himself towards his neighbour, whether they be good or bad, weak or strong, friends or foes. Last of all how we should behave ourselves cowards ourselves, the Apostle doth so diligently fortify & strengthen all these things by Scripture, and so confirm them by his own example, and the example of the Prophets, that thou canst not here desire or wish any thing more, or more plain and manifest. For (no doubt) it was the Apostles mind to comprehend in this Epistle summarily, and to handle compendiously the whole Gospel, and whatsoever belongeth to Christian learning and instruction, also to prepare a Method and brief introduction unto all the writings of the old Testament, namely, Moses and the Prophets. For whosoever hath red this Epistle well and thoroughly digested it in his mind, that man hath a most sure and certain Method to all the old Testament. 
A profitable exhortation.  Wherefore as I admonished before, so here now again I do exhort you, that you would (as Moses doth in the xi Ch. of Deuteronomie) lay up these things in your hearts, and teach them your children, to the end that by a continual recording and repeating of them, they may be made by all means most familiar unto you.  
The last Chapter containeth salutations or commendations: Chap. 16 to which he adjoineth a very good and most necessary admonition, namely that we should shun and eschew (as the plague and extreme infection and poison of our faith) the doctrines and traditions of men wherewith the Gospel and word of God being trodden under foot) the false Apostles do seduce and withdraw from Christ the hearts of the simple. 
traditions ●ot to be re●…yued.  For the Apostle foresaw in the Spirit, that there should arise and spring certain Romanistes (for they are not worthy the name of Romans) out of Rome, and Romans: who by their wicked and blasphemous, most devilish and satanical decretals, and their whole den of man's laws and traditions, as by a most waste flood and huge delight, would labour to drown, extinguish, and destroy not only this excellent Epistle, but even the whole body of Scripture: yea all the doctrine of faith, and of the spirit: insomuch that they should leave us nothing but this Idol our belly, 
Papists belly gods. Philip. 3.18  whose worshippers he doth call them here, and most plainly in the Epistle to the Philippians. For (saith he) there be many walk, of whom I have told you often, and now tell you weeping, they are the enemies of the Cross of Christ whose God is their belly and their glory, to their shame, they are worldly minded. The God of all peace bruise and beat down Satan and his Kingdom under our Foot. Amen.  
Soli Deo gloria.  
FINIS.   

¶ Imprinted at London, nigh unto the three Cranes in the vintry, for Thomas Woodcock dwelling in Paul's Churchyard, at the Sign of the black Bear.