A Methodicall preface prefixed beforâ— the Epistle of S. Paul to the Râ—â—â—â— â—erie necessarie and 〈◊〉 suâ—able for the beâ—â—â—â— vnderstanding of it Made by the right reverend Father and faithfull servant of CHRIST IESUS Martin 〈…〉 newly translated out of 〈◊〉 into English by 〈…〉 student Can there any good thing come 〈…〉 Come and see IOHN 1 4◠〈◊〉 Anno Dom 〈…〉 To the Coelestiall Christian Reader W. W. wisheth grace mercie and peace with a true and liuely knowledge of our onely Lord omnisufficient Saviour and Redeemer CHRIST IESVS I Doe offer and present vnto thee gentle Reader heere published in Print this little Treatise first written by that famous and godly learned Doctor in CHRISTS Schoole Martin Luther Aristotle saith that a goode thing the more common it is made the better it is in the Germane or Duche tongue for his owne Countrey-men afterwards translated into Latine by a learned man named Iustus Ionas that it might bee common to noe then it was before now also â—hough plainly yet faithfully â—urned into English for the beneâ—ite and commoditie of this our Israel by one most studiously carefull and zealously desirous of thy profite This excellent Preface will leade thee as a Lanterne of light to the better vnderstanding of that most precious The vse of this Preface most fruitfull and profitable Epistle of S. Paul to the Romans which when thou canst well and wisely vnderstand first it will make thee ready armed well furnished and instructed to withstand answear all the popish Romanists GODS greatest adversaries and enemies to his Gospell who stoutlie maintaine and defend that mans workes doe merite and deserue salvation and so present vs just and righteous before GOD Secondly it will teach thee a Christian life conversation namely how thou oughtest to bring forth the worthie fruits of Faith which alone doth justifie vs before God because it is as it were the hand whereby wee apprehend and take hold fast of the merits of Christs blessed Passion to be ours Other branches of doctrine and manners there be in that notable Epistle good store Vse and pervse this prologue and then it will lighten thy vnderstanding verie much in this weighty matter of our salvation in this chiefe and principall poynt of Christian religion to wit whether wee bee justified by the works of the Law or by the mercie of God only for the mediation of his Sonne who was made a slaine sacrifice vpon the Crosse for vs most wretched and miserable sinners After that thou doest fully and perfitlie attaine to the true meaning of it I doubt not but thou wilt by the helpe of Gods holy Spirit working mightily in thee persevere and continue faithfull vnto the ende in this doctrine of faith taught heereby the Apostle Tim 1.19 Onely bee strong in the LORD fight a gud fight keeping faith and a good conscience then surelie this godly doctrine will prepare thy heart in a strong defence that the fiery darts of the Divels Ministers by errours and falshood shall not wounde thee Wherefore gentle Reader vse this Introduction to thy comfort commoditie Read and regard it and giue God the glorie who bee praised for ever and ever Amen Farewell in the Lord and pray for me as I daylie doe for thee Ephes 2. v. 8. 9. By grace are yee saved through faith and that not of your selves For it is the gift of God commeth not of workes least any man should boast himselfe 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 â—oth briefly and most purelie â—et out vnto vs I account it â—orthie not onely of all Chriâ—â—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 spiâ—â—â—â—al affections yea the more it is â—andled the greater it groweth more pleasant and delightfull more precious and plenteous it â—howeth and seemeth then beâ—ore Wherefore I thought it â—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 anâ— intention of the Apostle whicâ— notwithinding of it self is mosâ— 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 alâ— 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 vsualâ— 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 â—ternall worke for the most part will breake out at length â—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 â—ervent and chearefull affection of the heart thou canst not obtaine of thine owne strength or by thine owne merites but â—nely by the operation and seâ—ret instinct of the holie Ghost For it is the Spirit of GOD â—nely that giues a new heart â—nd that makes a man spiritual â—nd so being made spirituall he â—ay loue the law which is spiâ—ituall and may fulfill it not for â—eare or loue of commoditie â—ut with a chearefull and wilâ—ing heart and that hee may be â—aried violently as it wer with â— 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 anâ— acquaynt thy selfe with thiâ— Phrase and manner of speakinâ— 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 â—â—w and so doe not please God the Apostle saith in the 3. â—hapter By the workes of the â—w shall no flesh bee justified his sight Heere therefore â—e may know and acknowâ—â—â—ge how the Sophisters and â—oole doctors are farre wide â—m the truth who teach and â—irme this wicked and blasâ—emous assertion that by our â—orkes wee may prepare the â—ay vnto grace But how can â—repare for my selfe away to â—ace by that worke which I â—e with a stubborne froward â—d vntoward heart and with repugnant affection How â—n that worke bee acceptable God which I doe not wilâ—â—â—gly but with great griefe of â—eart yea with extreme hatred â—f the law To fulfill the law is to dâ— those things which the lâ— commandeth with a cheeresâ— and willing heart Fulfilling of the law that is free and of thine own accorde to liâ— vnto God and to worke we though there were no law all Such a cherefulnesse readâ—nesse willingnesse and ardeâ— affection cannot come intâ— our hearts but by the quickning Spirit and his liuely impulsion and agitations in our heart aâ— the Apostle sayeth in the 5 Chapter Now the Spirit is gâ—ven onely by faith in IESUâ— CHRIST as the Apostle saiâ— in the beginning Faith commeth through the hearing oâ— the Ghospell through whicâ— word Christ is preached vntâ— vs to haue died to haue beenâ— â—â—ried and to haue risen againe â—â—om death for vs as hee saith 〈◊〉 the 3. 4. and 10. Chapters â—herefore our whole justificaâ—â—on is of GOD Faith also and â—â—e Spirit are of GOD they â—â—me not of our selves Where â—re let vs conclude that Faith 〈◊〉 one justifieth and that Faith one fulfilleth the Law For â—aith through the merite of CHRIST obtaineth the holie â—pirit which Spirit doth make â—s new hearts doth exhilarate â—s doth excite and inflame our â—eart that it may doe those â—hings willingly of loue which â—he law commandeth and so at â—he last good workes in deede â—oe proceede freely from the â—aith which worketh so mighâ—ily and which is so liuely in â—ur hearts This is the meaning of the third Chapter Fâ— whereas hee had vtterly daâ—ned the workes of the law aâ— might haue seemed to haue dâ— anulled and abolished the laâ— by the teaching the doctrine faith hee preventeth that oâ—jection in these words We dâ— not sayth he destroy the laâ— but rather establish it That wee teach how the law mâ— 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 nâ— in the Scriptures signifieth no onely the externall worke bâ— that whole force and natiue operation incredulitie as thaâ— wickednesse which wee hauâ— by lineall descent as it were â—om our great Graundfather â—de Adam which even vioâ—ntly carrieth vs headlong 〈◊〉 sinne namely that wicked â—eart and all our reason with 〈◊〉 yea even his best and chieâ—st his strength and power â—herwith we can doe nothing â—e but sinne so that then wee â—e said to commit sinne when â—y the efficacy of this originall â—nne as with a certaine violent â—rce wee are caried headlong â—o doe evill There is no outâ—ard sinne done but first by his naturall force and impulâ—on a man is wholly and with â—l his affection caryed roundly way to sinning The Scripture â—nd God himselfe when they â—ake of sin they haue respect â—nto this wickednesse of our â—earts vnto this naturall inclination that is this vice of iâ— credulitie as to the fountaiâ— of all other sins Lyke as theâ—fore Faith alone doth justify alone doth obtaine the Spâ—rit and powâ—â— to fulfill the laâ— to doe thoâ— workes in deâ— which are one 〈◊〉 â—ood so one incredultitie aâ—â—â—nbeleefe caâ—seth sin and exciteth and kinâ—leth the flesh to sinne and commit evill workes as wâ— see it happened to Adam aâ— Eue in Paradise Gen. 3. Sinne is principaly â—â—â—med vnâ—â—â—â—efe Wherefore CHRIST also the Gospell calleth onely aâ— chiefly incredulitie sin Ioh. 1 The Spirit saith hee shall râ—proue the world of sinne bâ—cause they haue not beleeved mee Those workes which truly good even as good fruiâ— cannot proceed and spring bâ— â—f a good tree that is of faith â—orking in the heart as conâ—ariewise evill fruite can not â—ome but from an evill tree â—hat is incredulitie of the hartâ— Therefore this wickednesse â—nd incredulitie of the heart is very where in the Scriptures â—lled the head of the Serpent â—â—d of the old Dragon Gen. 3. which â—as to be broken by that blesâ—â—d seede of the woman namely â—HRIST But now to proceed As conâ—erning these two words grace â—d gift they differ thus Grace what it iâ— Grace the favour mercy and free â—ood will and benevolence of â—OD towards vs. Gift is the holy Spirit himâ—â—lfe whom God doth send inâ—â— their hearts whom hee hath â—ken mercy vpon Gyft what
it is and whom he favoureth as very well appeareth in the 5 chap. wher he distinguishes gift froÌ„ grace Althogh now we haue not thâ— fulnes of this gift or of the Spirit because in this life ther wil alwayes remaine in vs reâ—nants of sin which fight again the Spirlt as the Apostle sa yt in the 7 chap. and the 3 Galatâ— as also Moses sayeth in the 3 â— Gen. that there will bee a conflict betwixt the seede of thâ— woman and the seed of the Serpent yet grace worketh this iâ— vs that the reliques of sin shaâ— not bee imputed vnto vs buâ— that we shall be reputed anâ— accounted before God as meâ— fully and perfitly just Neitheâ— is the grace and favour of Goâ— so imperfitely bestowed vpoâ— vs as we said the gift was Foâ— 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 dayâ—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 acknowâ—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 wâ— are both sinners and just Siâ—ners by reason of the imperfiâ— mortification of our flesh anâ— for that in this life the relique of sin remaining in vs we can not haue or attaine the fulnesâ— of the Spirit First because wâ— haue throgh faith the first fruit and earnest of the Spirit so thaâ— for our faith in Christ God fatherly favouring vs doth no impute vnto vs that sin whicâ— remaineth in our flesh neitheâ— doth judge vs vntill that sinnâ— 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 â—hospell may foolishly imaâ—â—ne himselfe to haue For certaine men hearing any things preached of faith â—â—d seeing that they can dispute any things of faith and of â—hrist and yet for all that by â—at knowledge cogitation or â—igent meditation perceiue â—â—emselues not to bee foorthâ—th incited to do gud works 〈◊〉 into that wicked and impiâ—s error that they stoutly deâ— man to be justified by faith â—n but that also works are reâ—yred these meÌ„ indeed hearing â—e Gospel faine to themselves â—ertaine opinion and they reâ—â—lve in their mindes certaine â—â—d cogitations of Christ thinâ—g then that faith is nothing 〈◊〉 the dreame of their owne â—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 cogitatioÌ„ 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 coÌ„parison 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 coÌ„mandeth by his worde that light should shine out of darknesse that hee would shyne brightly in thine heart that hee would create a true Faith in thee otherwise thou shall never beleeue truely though for the space of a thousand yeares thou diddest labour and study about such cogitations imaginations either of a faith heretofore gotten or heereafter to be sought for Righteousnesse This faith now is that true justice which the Apostle calleth the justice and righteousnesse of God that is
which 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 amōgst the fruits of the flesh And in the 7 chap. to the Romans he saith that the law is made weake by reason of the flesh which thing ought to be meant not only of the vnchaste lusts of the flesh but also of the whole masse of corruption and wickednesse yea briefly and chiefly of incredulitie or vnbeliefe Incredulity the ground of al sinnes which is the moste secreet and chiefe sinne of all Contrarywise 7. Spirit what it is thou shalt call the Spirit those spirituall things even those externall workes which proceede from a spiritual man or from a heart innovated and made newe by the holy spirit That washing of the feete which Christ did to his Disciples though it was an outward worke yet it was spirituall Peters fishing to which hee returned being now justified in the spirit was also spirituall Therefore that is flesh whatsoever a man doth seeking and savoring only carnall and fleshly things And that is Spirit whatsoever is done within or without wherewith a man exercising faith and Charity doth seeke spirituall things Vnlesse wee take these words in this sense wee shall neither vnderstand this Epistle of St. Paul nor any other bookes of the divyne Scriptures Therefore whether it bee Ierome or Augustine or Ambrose or Origen briefly what writers soever they bee that vse these words otherwise let not the authoritie of men moue thee any thing at all but rather flee from them al as from the plague and pestilence But now let 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 māner of S. Pauls doctrine as were the Idolatry and such grosse sinnes of the Gentiles as also are of those men which at this day being ignorant of GOD voyde of grace and without the Spirit doe liue in blindnes and darknesse The wrath of God is revealed by the Gospel saith the Apostle from heaven against al vngodlinesse and vnrighteousnesse of men which withhold the truth in vnrighteousnesse For though man might know by the Creatures that there was a God yet notwithstanding his nature is evill and wicked insomuch that it doth not glorifie him nor 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 thēselves wrath against the day of wrath Paul therefore as a true Evangelist first of all preacheth the Law All are sinners concluding all men alike to be sinners and denuncing to all the wrath of God Wherefore they who marke well by the power of their owne nature or free-will are so farre from being any better than those grosse and open sinners mentioned in the first Chapter that the Apostle calleth them obstinate stubborne men that cannot repent aliants and strangers Chap 3. In the third Chap. hee declareth that both the Iewes and the Gentiles are alyke sinners before God Difference betwixt both Iewe
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 iustificatioÌ„ 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 mortificatioÌ„ 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 similiâ—ude to â—roue the â—â—berty froÌ„â—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 naturâ— 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 frâ—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
and consolation this doctrine of predestination is For vnlesse thou hast had experience and tryall of tribulation Predestination onelie coÌ„fortable 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 stroÌ„ger 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 coÌ„cerning Christian conversatioÌ„ 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 whâ—â— 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 theÌ„ 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 â—hings by Scripture and so conâ—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 instructioÌ„ 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 sâ— 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 〈…〉 childreâ— 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 hâ—gâ— dâ—â—uge wold labor to drowne â—â—â—tinguish and destroy not onâ—â— this excellent Epistle but even the whole body of Scripture 〈◊〉 at the doctrine of faiâ—◠〈◊〉 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 1â— and most plainely in the Epistle to the Philippians For saith he there be many walke of whom I haue told you often â—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 worldâ—â— miâ—ded The GOD of all Peaâ—â—â— bruse and beate downe Sathan and his kingdome vnder our 〈…〉
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 condēnation 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