SEing that this Epistle of S. Paul writtē vnto the Romans is the Methode of the whole Scripture, and the most ab­solute Epitome or Abridge­ment of the new Testamēt, that is, of the Gos­pell (which verily alone it doth briefly & most purely set out vnto vs) I account it woorthy not only of all Christians to be knowen from their childhood, yea and learned without the booke, The excellen­cie of this Epistle. word by word: but also (being by day­ly and continual meditation as it were chew­ed and concocted) euen as wel digested meat to descend and enter into our innermost bow­els. This Epistle is such a riche treasurie of spirituall wealth, and as it were a most plen­tifull Copiae Cornu, that he that readeth it a thousand tymes, shall alwayes meete with some new thing not perceyued before. In so much that the reading of this Epistle is most profitable of all other, because it dooth (as it were) ascende higher in the doctrine of holy things, in the knowledge of Christ, in lear­ning [Page]the nature of fayth, & in the knowledge of all spirituall affections: yea, the more it is handled, the greater it groweth, more plea­saunt and delightful, more precious and plen­teous it showeth and seemeth then before. Wherfore I thought it labour wel bestowed, if (accordyng to that measure of grace which I haue receyued of God) I might put to my helping hand, and by this briefe Preface pre­pare an enery into it: to the end that it might more easily and playnly be read & vnderstood of all. Chiefely knowing that this Epistle (which one alone ought to be accounted the Index and Methode of all the Scriptures) hath ben so obscured and darkened by certayn mens foolish Commentaries, Gloses, and vayne subtilties, that very fewe Writers in many ages past haue perceyued the drift, scope, meaning, and intention of the Apostle, which notwithstanding of it selfe is most easy and playne.

First of all we must diligently search out and labour to knowe the nature of woordes, and figuratiue speaches which the Apostle v­seth. And before all thyngs we must learne to know what S. Paule meaneth by these and such lyke woords: The Lawe, Sinne, Grace, Marke these woordes.[Page]Fayth, Righteousnesse, Fleshe, Spirit. &c. Otherwise though thou reade diligently, thou loosest all thy labour.

This word Lawe, 1. [...]awe what it [...], and how it [...] to be vn­ [...]erstoode. must not here be taken after the vsual maner of the Philosophers, or accordyng to common reason: namely, to be defined a Doctrine which teacheth men what to doo, and what to leaue vndone. For humane or mans lawes are satisfyed, if a man doo the externall and outwarde worke onely, though in his hart he doo it vnwillyngly. But God, seeing he knoweth the hart, iudgeth accor­ding to the secret and internall motions of the hart. Therfore the Law of God requireth the hart & affections, or intētions therof, neyther is it satisfyed by the externall deede dooyng, vnles they be done with a chearfull hart wil­lingly, and with all thy affection. Insomuch as it dooth reproue and rebuke nothing so ve­hemētly, Pharisaicall woorkes. as those glorious and fained works, that is, Hypocrisie, Lying, and the deceyt of the hart.

Hereupon it is that the Prophete sayth in the .115. Psalme, All men are lyers. Wherfore by nature they cannot fulfyll the Law. For all men naturally are bent and in­clined to euyll, and therfore hate the Lawe. [Page]Now whersoeuer there is not a cheareful and ready wyl to God and his lawe, there is sinne and the wrath of God, though by such hypo­crisie thou doest the externall woorke.

Vppon these Paul inferreth in his second Chapter, that all the Iewes (although in ex­ternall workes they make semblance to fulfyl the Law) are sinners and transgressors of the Law. For (saith he) not the hearers of the law, but the doers therof shal be accoūted iust before God. Wherby he doth intimate vnto vs, that no man can fulfyll the Law by doing the outward worke. Thou sayst, Paule spea­keth to the Iewes. that a man should not commit adultry, and yet thou thy selfe committest adultry. In this that thou iudgest another, thou condemnest thyne owne self. For thou that iudgest, doest the very same thyngs. As if he should say, Thou in deede after a glorious kynd of hypocrisie, walkest in the external works of the Law, and thou iud­gest others which walke not so. In deede thou teachest other men, and thou seest a mote in thy neighbours eye: but thou seest not the beame which is in thine own eye. For though thou seeme to fulfyll the Law in thy externall actions, eyther for feare of punishment, or for loue of thy self: yet notwithstanding thou dost [Page]all these thyngs with an vnwillyng mynd, with an hard stubborne hart, without al loue and good affection toward God and his law. Insomuch that thou haddest rather there werneyther Law nor law geuer at all: that so thy lust and concupiscence might not be repres­sed.

Wherefore it is manifest, that though in outwarde woorke thou dooest counterfeyt the Law, yet in very deede thou doost hate and abhorre it. So the Apostle speaketh: What is thy righteousnes woorth (saith he) if thou teachyng other men not to steale, yet in thy hart thou art inclined tostealyng: which af­fection out of all doubt would breake out into the deede doyng, but that thou art afrayde of punishment to ensue. For the externall woorke for the most part wyll breake out at length, though it be for a tyme dissembled: this oftentymes foloweth in such hypocrites. Wherfore (as he sayth) thou which teachest another, teachest not thy selfe, that is, thou art ignorant thy selfe what thou teachest, because thou art ignorant of the meanyng of the law, how that it is not satisfyed but with the in­ward affection and motion of thyne hart. The Law beyng done in the outward worke only, [Page]is so farre from iustifying, The Law on­creaseth syn. that it rather in­creaseth and augmenteth our sinne, as Paul saith in the .v. chapter of this Epistle. Wher­fore, the better thou vnderstandest the Law, the lesse thou louest the law: because it dooth exact & require of thee so many thyngs quite contrary to thy affections, and altogether re­pugnant to thy nature. Hereupon it is that in the .vii. chap. he saith: The law is spirituall: as if he should say, If the law were carnall or moral doctrine only, then it would be satisfied by the external worke. But seeing that now it is spirituall, that is, requiryng the affect and spirit: it foloweth, that no man can fulfyll it, vnles he doth those things which the law com­maundeth, with a chearefull hart, with a cer­tayne ardent feruencie of mynd, and with all his affection. Such a new hart, and such a feruent and chearefull affection of the harte thou canst not obtaine of thyne own strength, or by thyne owne merites: but onely by the operation and secrete instinct of the holye Ghost.

For it is the spirit of God only that gyues a new hart, & that makes a man spirituall: that so he beyng made spirituall, he may loue the Law which is spirituall, and may fulfyll it, [Page]not for feare, or loue of commoditie, but with a chearefull and wyllyng hart, and that he may be caryed violently (as it were with a certayne force) to doo those thyngs which the Law commaundeth, freely, and of his owne accord. So is that saying to be vnderstood. The Law is spiritual, that is, the Law is not fulfylled but by the spirit, but by a hart renued by the Spirit. Therfore where there is not that renouation of the hart by the spirit, there remayneth that greeuous hatred of the lawe, (which law neuerthelesse of it selfe is iust, ho­ly, and good) so farre is it from fulfilling it.

Wherefore accustome and acquaynt thy selfe with this Phrase and manner of spea­king which the Apostle here vseth. It is one thing to doo the worke of the lawe, and ano­ther thing to fulfill the law. For it is a worke of the law when without grace, workes of the Lawe. without the Spirit we begin to worke well, and when we labour to fulfill the lawe by our owne proper strength and power of our free will. But see­ing that there alwayes remayneth in the hart certayne seruile feare and a most deadly ha­tred of the law, sure it is that such workes are sinne & haynous factes agaynst the lawe and so doo not please God. So the Apostle saith [Page]in the .iii. Chapter: By the workes of the law shall no flesh be iustified in his sight. Here therefore we may knowe and acknowledge how the Sophisters and schoole doctors are farre wyde from the the truth, who teach and affirme this wicked and blasphemous asserti­on: that by our workes we may prepare the way vnto grace. But how can I prepare for my selfe a way to grace by that worke which I doo with a stubborne, frowarde, and vnto­ward harte, and with a repugnant affection: How can that worke be acceptable to God which I doo not willyngly but with great greefe of harre, yea with extreme hatred of the lawe:

To fulfill the lawe, Fulfyllyng of the Lawe. is to doo those things which the lawe commaundeth with a cheere­full and willing harte, that is, freely and of thyne owne accorde to lyue vnto God, and to worke well, though there were no law at all.

Such a cherefulnes, readines, willingnes and ardent affection cannot come into our hartes but by the quickening spirit and his lyuely impulsions and agitations in our hart, as the Apostle sayth in the .v. Chapter. Chap. 1. vers. 16. Now the Spirit is geuen only by fayth in Iesus Christ, as the Apostle sayd in the beginning. [Page]Fayth commeth through the hearing of the Gospel, through which worde Christ is prea­ched vnto vs, to haue dyed, to haue bene bury­ed, and to haue risen agayne from death for vs, as he sayth in the .iii. iiii. and .x. Chapters. Therefore our whole iustification is of God: Fayth also and the Spirit are of God: they come not of our selues. Wherefore let vs con­clude that Fayth alone iustifyeth and that Fayth alone fulfilleth the lawe. For Fayth through the merit of Christ obtayneth the ho­ly Spirit, which spirit dooth make vs newe hartes, dooth exhilarate vs, dooth excyte and inflame our hart that it may doo those things willingly of loue which the Lawe commaun­deth, and so at the last good workes in deede doo proceede freely from the fayth whiche worketh so myghtily, and which is so liuely in our harts. This is the meaning of the thirde Chapter. For whereas he had vtterly dam­ned the workes of the lawe, and myght haue seemed to haue disanulled and abolished the lawe by teaching the doctrine of faith, he pre­uenteth that obiection in these wordes. We doo not (sayth he) destroy the Lawe, but ra­ther establish it. That is, we teach how the lawe may truely be fulfilled by fayth .i. by be­leeuing [Page]in Christ Iesu.

Now it remayneth that we shewe howe this word (Sinne) is takē in the Scriptures. Sinne what it is. Sinne in the Sriptures signifieth not onely the externall worke: but that whole force and natiue operation incredulitie, as that wicked­nes which we haue by lineall descent (as it were) from our great Graundfather olde A­dam, which euen violently carryeth vs head­long to sinne, namely that wicked hart and al our reason, with al (yea euen his best and che­fest) his strength and power wherewith we can doo nothing els but sinne: so that then we are said to commit sinne, when by the efficacy of this originall sinne (as with a certayne vy­olent force) we are caryed headlong to doo euill. There is no outwarde sinne doone but first by this naturall force and impulsion a man is wholly and with all his affection cari­ed roundly awaye to sinnyng. The Scrip­ture and God hym selfe, when they speake of sinne, they haue respect vnto this wickednes of our hartes, vnto this naturall inclination, that is, this vice of incredulitie, as to the foū ­teyne of all other sinnes. Lyke as therefore Fayth alone dooth iustifye, and alone dooth obtayne the Spirit and power to fulfill the [Page]Law, and to doo those works in deede which are onely good: so onely incredulitie and vn­beleefe causeth sinne, and exciteth and kind­leth the flesh to sin, and to commit euil works, as we see it happened to Adam and Eue in Paradise. Genesis. 3.

Wherefore Christ also in the Gospell cal­leth only & cheefly incredulitie, Sinne is prin­cipally ter­med vnbe­liefe. sinne. Iohn. 16 The Spirit (sayth he) shall reproue the world of sinne, bicause they haue not beleeued in me. Those woorkes which be truely good, euen as good fruites cannot proceede and spring but of a good tree, that is, of fayth working in the hart: as contrarywise euill fruit can not come but from an euill tree, that is, increduli­tie of the hart.

Therfore this wickednes and incredulitie in the harte is euery where in the Scriptures called the heade of the Serpent and of the old Dragon, Genes. 3. whiche was to be broken by that blessed seede of the woman, namely Christ.

But nowe to proceede: Grace what it is. As concerning these two words Grace and Gyft, they differ thus. Grace is the fauour, mercy, and free good will and beneuolence of God towardes vs.

Gyft is the holy spirit hym selfe whom Gyft what it is. [Page]God dooth send into theyr hartes whom he hath taken mercy vpon, and whom he fauo­reth: as very well appeareth in the .v. Chap­ter: where he distinguisheth gyft from grace. Although now we haue not the fulnes of this gyft or of the Spirit (bicause in this life there will alwayes remayne in vs remnaunites of sinne which fight agaynst the Spirit, as the Apostle sayth in the .vii. Chapter and the .iii. to the Galathians, as also Moses sayth in the iii. of Genesis: that there will be a conflict be­twixt the seede of the woman and the seede of the Serpent) yet grace worketh this in vs, that the reliques of sinne shall not be imputed vnto vs: but that we shall be reputed and ac­counted before God as men fully and perfitly iust. Neyther is the grace and fauour of God so imperfectly bestowed vpon vs, as we sayd the gyft was. For God rather dooth loue ande imbrace vs with a full fauour and a right perfect good will for Christes sake, who is our mediator, earnest penney, and the first finites of the Spirit. Therefore though rem­naunts of sinne doo dayly glister and shine in vs: yet neuer theles we are iust before God, and syil is not imputed vnto vs through faith which daly striueth and wageth war against [Page]the fleshe.

So then you may vnderstand that place in the .vii. Chapter: where the Apostle, though he was iustified in the Spirite, acknowled­geth hymselfe yet to be a sinner: and yet not­withstanding he sayth in the .viii. Chapter: there is now no condemnation to those which are in Christ Iesu. As many therefore of vs as are through faith iustified in Christ, we are both sinners and iust. Sinners by reason of the imperfect mortification of our fleshe, and for that in this lyfe (the reliques of sinne re­mayning in vs) we cannot haue or attayne the fulnes of the Spirit. First bycause wee haue through fayth the first fruites and ear­nest of the spirit: so that for our faith in Christ, God fatherly fauoring vs, dooth not impute vnto vs that sinne whiche remayneth in our flesh: neyther dooth iudge vs vntill that sinne by death be quite broken, banished, and aboli­shed.

But now let vs speake somewhat of fayth. Fayth what it is. Fayth is not a certain cold opinion or a wan­dring cogitation of a mans mynde, suche a one as any man (hearing the historye of the Gospell) may foolishly imagin hym selfe to haue.

For certayne men (hearing many things preached of fayth, and seeing that they can dispute many things of fayth and of Christ, and yet for all that by that knowledge, cogi­tation, or diligent meditation, perceyue them selues not to be foorthwith incited to do good workes) fall into that wicked and impious error, that they stoutly deny man to be iustifi­ed by fayth alone: but that also woorkes are required. These men in deede hearing the Gospel, fayne vnto themselues a certayne o­pinion, and they reuolue in their myndes cer­tayne colde cogitations of Christ, thinking then that fayth is nothing but the dreame of their owne mynde and those vayne cogitati­ons. A fayned fayth. And these men now and then boult out these excellent speaches. O (say they) if faith only iustifieth thē, I pray you what say you to this: Behold I haue heard the Gospel prea­ched: I remember the history of Christ: Lo, I beleeue, and yet I am not iustifyed. True [...]t is, for bycause this thy Fayth is nothing but thyne owne bare and naked imagi­nation and cogitation of fayth which dooth [...]ot innouate thy hart, and which doth moue [...]hee nothing at all, there followeth no newnes [...]f lyfe, no workes of fayth.

But a true fayth is the worke of God where­by we are regenerate and borne anew by his Spirit. Iohn. 1. Chapter: wherby also our old Adam is quelled, and we being wholy trans­formed, we are made (as the Apostle sayth) newe creatures to Christ, the holy Ghost be­ing the lyfe and gonernment of our hartes. Fayth is liuely and not idle. Wherefore fayth is such an effectuall, lyuely, quicke, and myghty operation in our harte, that it cannot be idle, but must needes breake out and shew it selfe by good workes.

Neyther dooth he that hath this Fayth care greatly whether good workes be com­maūded or no. For though there were no lawe at all, yet by this lyuely impulsion working in his hart he is of his owne accorde forced and caryed to worke true and godly Christiā workes.

He that dooth not his good workes of such a lyuely affection of the hart, is wholy in vn­beleefe, and a straunger and aliant from the fayth, as many of those be which in schooles dispute and iangle much of Fayth and good workes, not knowing what they speake, or what they holde and affirme. A true defini­tion of faith.

Fayth therefore is a constant trust and a [Page]sure confidence of the mercy of God towards vs, which is liuely, and worketh myghtely in our harts, whereby we committe our selues wholy to God, casting all our care vpon hym: leaning and trusting assuredly to this fayth, we are not afrayde to dye a thousand tymes. For this so bolde an assurance of the mercy and fauour of God dooth make our hartes merry, glad, and lyght: doth also erect, rayse, and euen rauish vs with most sweete motions and affections towardes God: yea and dooth so embolden the harte of the true beleeuer, that trusting to haue God on his side, he is not afrayde to oppose hymselfe alone agayust all creatures. But it is the Spirite of God which geueth vs this heroicall harte and stout stomacke through fayth, which working ef­fectually in our hartes, dooth incyte and in­flame vs to doo good. Now we haue thys chearefull towardnes and forwardnes, to the ende that wee myght be moste prompt and ready willingly and of our owne accorde to doo, tolerate, and suffer all things, whereby we may be obedient to so gentle and fauora­ble a father, who through Christe hath inry­ched vs with so great abūdance of his graces. It can not possibly be but that in whom soe­uer [Page]this efficacy and lyfe of fayth is, it should dayly worke, A liuely com­parison. fructifye, and geue increase to God. Euen as it is vnpossible that a fyre be­ing kindled & flaming, should not geue lyght and cast foorth brightnes, wherefore watch thou and take heede that thou doo not beleeue eyther thyne owne vayne songes and soimdes of fayth, Fancyes. thyne owne fonlish imaginations, or the vayne trifling stuffe of Sophisters. Blynd pa­pistes. For these Sophisters haue neyther wyt nor wys­dome. They are belly beastes borne onely to those feastes of schooles. But pray thou vn­to God (who commaundeth by his worde that lyght should shine out of darkenes) that hee would shyne bryghtly in thyne hart, and that be would create a true Fayth in thee: other­wyse thou shalt neuer beleeue truely though for the space of a thousand yeares thou diddest labour and study about such cogitations and imaginations, either of a faith heretofore got­ten, Righteousnes. or hereafter to be sought for. This fayth now is, that true iustice whiche the Apostle calleth the iustice and righteousnes of God, that is, which onely is of force auaylable and can stand before God: bycause it is the meregyft of God. And this fayth dooth transforme the whole man and makes hym such an one, [Page]that (according to that common definition of ciuill iustice) he is ready to geue and render to euery one that which is due vnto hym. For seeing by that fayth we are instified and indu­ed with the loue of the lawe of God, then sure­ly we (so magnifying God and the lawe) doo geue that glory vnto God which is due vnto hym. Also seeing by that fayth we doo be­leeue firmely that we are iustified freely, and reconciled vnto God through Christ, who e­uery where is ready to saue vs, then by course we serue for our neighbor, & so agayne render and attribute to euery man that which is his. This ryghteousnes of the hart we can not ob­tayne by any indeuour of our own free will, or by our own strength & merits. For as no man can see that lyuely operation, that is, fayth of our harts, but onely God: so no man can re­pell from hymselfe that wickednes and incre­dulitie of the hart but onely by grace and the Spirit of God: so farre we are from being a­ble to deliuer our selues from sinnes by our owne power. Therefore though workes doo seeme to show gallantly and gloriously: yet notwithstanding whatsoeuer is not of fayth, is hipocrisie and sinne.

Now as concerning flesh and spirit which [Page]often are vsed in this Epistle: you must not take flesh to be (after the common manner) the desires and lustes of the flesh onely, ney­ther must you cal the spirit onely those things whiche are doone spiritually in the inwarde corners of the hart. fleshe what [...]t is. For the Apostle Saynt Paule (as also Christ hymselfe in the .iii. Ch. of Iohn) doo call flesh, whatsoeuer is borne of the fleshe, that is, the whole man bodye and soule, al mans reason wholy with all his chee­fest and best powers: Bycause that all these things doo sauour of nothing but fleshe, and seeke after nothing but fleshly things. Wher­fore thou shalt eall all those workes flesh, which seeme to be good, and make a beautiful show of holy workes, and yet are doone with­out the grace and working of the holy Spirit of God in the hart. Which thing is playne and euident by the .v. Chapter to the Galathi­ans: where Paule reckeneth and counteth he­resies & sects amongst the fruites of the flesh. And in the .viii. Chapter to the Romanes, he sayth, that the law is made weake, by reason of the flesh, which thing ought to be ment not onely of the vnchaste lustes of the flesh, but also of the whole masse of corruption and wickednes: yea breisly and cheifly of incre­dulitie [Page]or vnbeleefe, Incredulitie the ground all sines. which is the most secret and cheife sinne of all.

Contrarywise, Spirite what it is. thou shalt call the Spirit those spirituall things, euen those externall works which proceede from a spiritual man, or from a hart innouated and made newe by the holy spirit. That washing of the feete which Christ did to his Disciples, though it was an outward worke, yet it was spiritu­all.

Peters fishing, to which he returned being now iustified in the spirit, was also spirituall. Therefore that is fleshe, whatsoeuer a man dooth, seeking and sauoring onely carnal and fleshly things. And that is Spirit, whatsoe­uer is doone within or without, wherewith a man exercising fayth and Charitie, dooth seeke spirituall things. Vnles we take these wordes in this sense, we shall neyther vnder­stand this Epistle of S. Paul, nor any other bookes of the diuine Scriptures. Therefore whether it be Ierome, or Augustine, or Am­brose, or Origen: breifly what writers soeuer they be that vse these wordes otherwise, let not the authoritie of men moue thee any thing at al, but rather flee from them al as from the plague and pestilence. But now set vs come [Page]to handle the Epistle it selfe.

Seeing therefore it is the duetie and of­fice of an Euangelist or preacher of glad ty­dings, [...] godly in­ [...]uction for [...]eaders. first of all to preach the Lawe and to shewe how that all men (which are without the circuite and compasse of grace and fayth in Christ) are the sons and children of wrath, are sinners, and can do nothing but sinne, that so they acknowledging theyr miserye and wretchednes with an humble and contrite hart, myght thirst after grace, the Apostle S. Paule in this first Chapter dooth first of all finde fault with the vnbeleefe, Chap: 1 and checketh and rebuketh those grosse sinnes which aptly and playnly were knowen to be manifest of­fences, The maner of S. Paules do­ctrine. as were the Idolatry and such grosse sinnes of the Gentiles: as also are of those mē which at this day being ignorant of God, voyde of grace, and without the Spirit, doo lyue in blyndnes and darkenes. The wrath of God is reuealed by the Gospell (sayth the Apostle) from heauen agaynst all vngodlines and vnrighteousnes of men which withholde the truth in vnrighteousnes. For though man myght knowe by the Creatures that there was a God: yet notwithstanding his nature is euil and wicked, insomuch that it dooth not [Page]glorify hym, nor geue hym thankes, but being blynded dooth alwayes geue ouer it selfe to worse and worse, vntill they doo not only com­mit idolatry and all kynde of wickednes, but also fauour them that do them, and geue their consent and agreement to those which com­mit such things.

In the second Chap. he doth more at large shew that euē those little holy ones, Chap. 2 The Iewes [...] ­yll or woorse sinners than the Gentiles. and those glorious hypocrites (as namely the Iewes then, and now in these dayes all the Iusticia­ryes which go about by their owne strength and power to fulfill the lawe) are also sinners, who dooing outwardly the good workes of the lawe: notwithstanding inwardly nouri­shing that greife of their hart, doo hate the lawe.

And these (as ryght hypocrites commonly vse to doo) are very quicke to condemne and iudge other men, counting themselues holy and pure when as they are full of malice and enuy, fraude, deceyte, and all kynde of fylthi­nes and vncleannes, as Christ sayth, Math. 23. And these are they which fayning them­selues holy, contemne and despise in very deed the great goodnes of God, and accordyng to the hardnes of theyr hartes, heape and trea­sure [Page]vp vnto them selues wrath, agaynst the day of wrath. Paul therfore as a true Euan­gelist fyrst of all preacheth the Law, [...] are sinners conclu­cludyng all men alyke to be synners, and de­nouncyng to all the wrath of God. Where­fore they whiche marke well, by the power of theyr owne nature or free wyll, are so farre from beyng any better than those grosse and open sinners mentioned in the fyrst Chapter: that the Apostle calleth them obstinate, stub­borne, men that cannot repent, aliantes, and straungers.

In the thirde Chapter he declareth that both the Iewes & the Gentiles are alyke sin­ners before God: Chap. 3 Difference be­twixt Iewe and Gentile. notwithstanding that the Iewes are preferred and excell the Gentiles in this prerogatiue, namely, for that the pro­mises of God did belong to them, and also for that the words and Oracles of God were committed vnto them. And thoughe some of the Iewes did not beleue, yet for all that their vnbeliefe made not the faithful truth of Gods promise vayne, voyde, or without effect: and to proue this, he allegeth that place of the. 51. Psalme: as it is written (sayeth he) That thou mightest be iustified in thy woords, and ouercome when thou art iudged. After thys [Page]he returneth agayn to his cause and purpose, and proueth by the Scriptures, that al are e­qually sinners without any exception, and that no man is iustified by the woorkes of the lawe: but that onely by the lawe commeth the knoweledge of sinne. Finally he teacheth the true and right waye of righteousnes and saluation. All (sayeth he) haue sinned, The hye way to righteous [...] ­nes, is by fait [...] in Christ. and are destitute and depriued of the glory of God: but they are iustified freely by his grace, tho­rough the redemption that is in Christ Iesus whom God hath set forth to be a reconciliatiō through fayth in his blood. And a little be­fore: But now (sayth he) is the righteousnes of God made manifest without the law, being approued by the Testimony & witnes of the lawe and the Prophets, to witte, the righte­ousnes of God, by the faith of Iesu Christ vn­to all & vppon all that beleeue. So then the lawe is established through fayth, althoughe woorks and glorying in the works of the law are excluded by fayth.

Seeing therfore in the three former Chap­ters, he hath taught, that all men are sinners: & also hath shewed that onely fayth in Christ, is the waye vnto righteousnes, and meanes to iustification, Chap. 4 by & by in this fourth Chap­ter [Page]he answeareth to certayne obiections and cauils. As for the most part, when Christ or fayth is taught (that is, that our woorkes are nothing, that we are onely iustified by fayth) streight wayes certayne Iusticiaries obiect: If fayth alone dooth iustifie, then we must cease altogether to do good works, then good woorks are to be omitted and left vn­done. The Apostle answeareth, proposing the example of Abraham: What shall wee say then, that Abraham our Father hath found concerning the fleshe? Did he me­rite nothing at all by hys woorks? He concludeth, that Abraham was iustified onely by fayth without any woorks, inso­much that the Scripture sayth, that Abra­ham (before hee was circumcised) beleeued God, and it was counted and reputed vnto hym for righteousnes. Genesis. 15.6. If ther­fore the woorke of circumcision which God commaunded (which was a precious woorke of obedience) profited Abraham nothing to iustificaton, then it is most sure and certaine, that there is none other worke which is auay­lable to iustification. But as circumcision being an outward signe, [...] apt simili­ [...]de. was vnto Abraham a seale of his righteousnes by faith: so good [Page]woorks are onely an externall signe, whiche doth not iustifie, but which doth signifie vnto men, that a man is inwardly iustified before God, and they doo testifie and approue as certayne signes and fruites, that liuely faith, which worketh in the hart. By this, as by the most graue, weighty, and authentike ex­ample, the Apostle doth confirme, and build out of the Scriptures his doctrine of fayth delyuered out, and taught in the third Chap­ter. Furthermore the Apostle allegeth the testimony of Dauid in his 32. Psal. to proue this matter. Also in most playne woords he affirmeth that a man is iustified by the im­putation of righteousnes, without woorkes: althoughe (as I haue sayd before) woorkes doo followe those that are iustified by Faith. Moreouer he dilateth and amplyfieth the ex­ample against all other woorks of the lawe, inferring that the Iewes are not therfore streightwaye the true heyres of Abraham, bycause their stocke and pedigrue is deriued from the circumcised Abraham, or bycause they receyued the lawe, vnlesse they tread and followe the steps of fayth, Abrahams chyldren must haue Abra­hams fayth and beleeuing in Christ, imitate the fayth of Abraham: speci­ally & chiefly, seeing that Abrahā before the [Page]lawe (whether it were of Moses or of the cir­cumcision) was iustified onely by fayth, and called the father of many nations, that is, of al beleeuers. Finally he concludeth thus: See­ing that the lawe cannot giue that effectuall working, wherby it may willingly and cher­fully be satisfied: also seeing that the grudging and murmuring stirred vp by the lawe, abi­deth and remayneth in vs, and disdayneth and taketh it greuously that there should be any positiue lawe set downe for her, I saye that this hatred against the lawe, and the lawge­uer God himselfe still continuing, it cannot de that the woorkes of the lawe should please God: Nay rather seeing they proceede from a hart that abhorreth the law & God, they are nothing els but sinne, and doo alwayes in­cense and kindle the indignation and wrath of God. Wherfore Fayth onely dooth ob­tayne the blessing and grace promised to A­braham. Now it is not writtē for hym only, but also for vs (as Paule saith in the latter end of this Chapter) that fayth might also be imputed and reckened to vs for righteous­nes.

In the fifth Chapter, hee intreateth of woorkes, and of the fruites of faith which be [Page]these: peace, ioy of conscience, loue towards God & our neighbour: a profitable, couragi­ous, & bold cōfidence: and a stoute & manfull perseuerance & pacience in tribulations and afflictions, for streight waye these fruites followe, wheresoeuer this true faythe is in the hart. Surely that most excellent riches, and abundant wealth of the grace of God of­fered, and exhibited to vs in Christe (whom God would haue dye for vs, when we were as yet weaklings, yea enemies to God) if so be, by fayth it be knowen and acknowledged of vs in our harts, it cannot but inflame vs, and make vs strong and able to doo moste willingly, cherefully, and readyly, all those things which we knowe wyll please this our most gentle father. Therfore the chiefe sen­tence, drift, and scope of this Epistle stands stedfast and sure, namely, that by fayth alone we are iustified, wythout woorkes, and yet for all that good woorks are not condemned. For those wookes that in deede, and truely may be called good, and those good fruites doo followe fayth, and wheresoeuer fayth is, it cannot choose but woorke: Lyke as the flame can not but geue good lyght. Of these that be truely good woorks, the Iusti­ciaries [Page](who haue nothing so rife in theyr mouths, as works, works, works) know no­thing at al: They do but only imagine in thē ­selues, certayne cold woorks, which bycause they haue no sparke of faith in them, are void of all spirituall affections: as ioye, peace of the conscience, and that bolde trust and assu­rance in God, and are rotten fruites of a rot­ten tree. After this the Apostle maketh a pleasaunt digression, shewing how sinne and righteousnes, also how death and life came vpon vs. And there he compareth those two, Adam and Christ. Wherefore he reasoneth thus: The Apostles argument. It was therfore needefull and necessa­rye, that Christ should be sent, who shoulde make his righteousnes to be ours, by the newe birth or regeneration in fayth and the spirit, euen as the old man Adam by propa­gation left vs his sinne, throughe that olde generation, according to the flesh. Againe, by this argument another proposition is sure­ly grounded, namely, that no man by hys owne strength and power, is able to deliuer hymselfe from sinne, or to iustifie himselfe. For it was not in our choyse to be borne, or not to be borne of the olde Adam, and accor­ding to the fleshe, which by other Argumēts, [Page]is euident and cleare inoughe. For if the lawe of God (which surely, if any other thing in the world myght haue iustified, ought to haue preuayled and auayled for righteous­nes) dooth not onely not iustifie, but rather encreaseth and augmenteth sinne in vs, name­ly, that grudging and fretting of our nature, dayly stomacking and murmuring at God: yea the more it dooth presse vs, the more it styrreth vp sinne in our nature, which goeth agaynst all, whatsoeuer is forbidden. Nitimur in ve­tite semper cu [...] pimusque ne­gata. Ther­fore the more perfitly we knowe the lawe, the more misery we behold in our selues, and we see the better howe that we haue more neede of Christ.

In the Sixth Chapter he handleth that great and chiefe woorke of our fayth, to wit, Chap. 6 the warfare and conflict of Christians be­twixt the fleshe and the spirit. The warfare of Christians. For the fleshe sighteth alwayes agayust the spirit, and the spirit wageth warre agaynst the fleshe, to the end that the desires of the fleshe, and reliques of sinne, which remayne in vs after iustifica­tion, might be quite suppressed, quelled, and quenched in vs.

And in this Chapter the Apostle teacheth, that we are not so iustified & freed from sinne, [Page]by fayth, that sinne is quite taken awaye, and altogether abolished in vs: [...]liques of [...]nne. but that the reliques of sinne as yet remayne in vs. Ne­uertheles, those renmaunts of sinne are not layde to our charge, by reason of fayth, which continually wrastleth wyth the desires of the fleshe. Wherefore as yet, bycause wh lyue in the fleshe, that strife and combate endureth in vs, and they that are already iustified, haue inoughe to doo, and haue labour inoughe to turne them vnto: yea all their lyfe tyme they may toyle vntill they sweat agayne, by ende­uouring to tame their fleshe, to represse the lusts of it, Mortification. and to make it subiect vnto the Spirit. And by that mortification of our fleshe, and newenes of our spirtuall lyfe, we expresse the Death and the Resurrection of Christ, as also that signe of mortification in Baptisme, which dooth signifie and repre­sent vnto vs no other thing, but this conti­nuall mortification of the fleshe, and dayly viuification and quickening of the spirit. For Baptisme, that is, this mortification, dooth woorke in vs so long, vntill sinne being a­bolished and abandoned by the death of our bodyes, we rise in our bodyes wyth Christ, and raygne wyth hym for euermore.

And this thing (namely, the dayly morti­fication of our fleshe) we may performe, bycause we are not vnder the law: but vnder grace. Nowe what it is, VVhat it is, not to be vn­der the Law. not to be vnder the lawe, he himselfe expoundeth. For not to be vnder the lawe, must not to be so vnderstood, as thoughe it were lawfull for vs to doo what we list: but not to be vnder the lawe is this, that our harts are so made newe by the spirit, through fayth, that freely, willingly, and of our owne accorde, we may doo that whiche the lawe requires, though there were no law at all. For grace dooth endue vs wyth the loue of the lawe. Wherfore we being iusti­fied, haue no more the lawe agaynst vs, VVhat it is to be vnder the Lawe. but agreeing wyth vs. To be vnder the law, is to woorke wythout grace, and not to be able to fulfill the lawe, where there cannot chose but be sinne.

And this nowe at length is the true liber­tie and freedome from the lawe and sinne, of whiche the Apostle here disputeth, euen vn­to the ende of this Chapter. As for this li­bertie it is such, that we may willingly from our harts doo good wythout any exaction of the lawe. Therefore it is a spirituall liber­tie which dooth not take away the lawe: but [Page]giueth and imparteth a certayne power, and spirit to fulfill the lawe: namely, a cherefull mynde, a readye will, and feruent desire to woorke well, whereby it dooth then satisfie the lawe: iusomuch that it hath not any thing to exact at his hand, or to charge him wyth­all. A fyt and apt similitude. Euen as if thou were endebted to a cer­tayne creditour of thyne, and didst owe hym a great Summe of money, thou mightest after twod wayes satisfie hym, and so dis­charge thy debt: First by a free forgeuenes of the debt, and cancelling of thy handwri­ting. Secondarily, by suretie of another mā, who will geue his fayth and trueth for the, promising to stand to the payment of all the foresayd money, and so by his woorde and Fayth giuen for the obligation, wherewith thou wast bound, may be blotted and cancel­led, as voyde, and of none effect. Lykewyse Christ hath delyuered vs from the lawe, as from a creditour. Wherefore that liberty is not carnall, whereby it is lawfull to doo what thou wilt: but is altogether laboursome and paynefull, which willingly doth good works: so that it needes not any exaction of the lawe.

In the Seuenth Chapter, Chap. 7 he confirmeth [Page]this by a certaine similitude of marriage, be­twene the husband & the wyfe. A similitude to proue the libertie from the Lawe. For euen as the woman, if her husband be deade, is delyue­red from the lawe of the man: not so freed that she may not marry but, rather contrary: nowe first of all she is freed in deede and tru­ly, that she may marry another man, which she could not doo before shee was delyuered from her former husband: so also our consci­ence is deade to the lawe, as long as olde Adam lyueth in vs. But when this olde A­dam is mortified by the sctirit, there is then liberty for both parties, lyke as I haue sayd there was betwixt man and wyfe: But the conscience is not free, so that it cannot at all doo any woorke: but rather so that nowe hee beginneth to cleaue vnto another, euen vnto Christ, that it should bring foorth fruite vn­to God.

After this, he dooth at large explicate the nature of sinne, and of the lawe: sheewing the lawe to be the force and power of sinne. For the olde Adam or nature, The nature of synne. howe muche more it is pressed down by the law, which of his own strength he cānot fulfill) so much the more it dooth fret and fume agaynst it. And no maruayle, seeing it can doo nothing of it [Page]selfe, but sinne. Therefore the lawe is vnto it a punishment, and death: not that the law is euil: but this is done through the faulte of our owne nature, which taketh it greuously, that any good should be exacted of it whiche shee cannot fulfill: not vnlike a sickely and weake man who is heauely displeased, if any man require of him to doo those woorkes, or that mayne strength which is in a sound and strong man.

Wherfore Paul here inferreth, The nature of the Lawe. that the law, the more exactly and throughly it is knowen, dooth woorke in vs nothing els, but this, that it dooth the more shew our sinne and increase it: by which it dooth slaye vs, and make vs guiltie of eternall death, and of the wrath of God. But of this matter no man can dis­pute better then he, whose conscience hath felt & had trial of the terror of the law: whose conscience hath fele that shaking and quaking (as it were) the very foūdations of the earth, and who hath wel perceyned it at some time, or other to haue caused a great tumult in hys hart. Therfore we haue neede of a more effec­tual and myghtier force in our harts, to iusti­fie vs than the law is. Truely they that haue not so knowen the lawe, they are altogether [Page]blynd, and walke in this lyfe in a certayne bolde confidence, thinking that they can ful­fyll the lawe by their woorks: not conside­ring at all, howe that the lawe dooth impe­riously requyre the whole hart, and all the affection. Wherefore these men behold not the end of the lawe: onely they vewe the co­uered and hid face of Moses wythout grace, who are lyke perpetually to perishe in theyr vayne woorks.

After these matters, The strife be­twixt the flesh and the spirit, euen in the re­generate. the Apostle setteth foorth, howe the fleshe and the Spirit in one and the same man dooth stryne and wrastle together: and he exhibiteth hymselfe vnto vs, as an example (thoughe he was instifyed.) Whereby we myght learne this mortifica­tion of the remnaunts of sinne. Nowe hee calleth both the Spirit and the fleshe, a cer­tayne lawe. I haue found (sayth he) a lawe in my members contrary and repugnant &c. For lyke as the lawe of God doth vrge and exact those things to be done of vs, which God woulde haue done: so the Lawe of the members or of the flesh, dooth incite and com­pell vs to carnall things, contrary to the spi­rit. Agayne on the other side, the spirit doth labour myghtely agaynst the fleshe, mouing [Page]vs to spirituall things. And this conflict & combate dureth so long as we are clothed wyth this fleshe. In this man the stryfe is stronger and myghtier: in that man more re­misse and fainte: in euerye man accordingly as the spirit or fleshe is in hym, stronger or weaker: notwythstanding one and the same man is that fleshe and spirit, which so stryueth and wrastleth wyth himselfe, vntill (Sinne being quyte abolished) hee become spiritu­all.

In the eight Chapter, Chap. 8 he comforteth those which fight so wyth their owne fleshe: A comfort for the afflicted conscience of the godly. Also he declareth that the reliques of sinne cannot hurt vs: that there is no cōdemnation to those which are in Iesus Christ, which walke not after the flesh, but according to the spirit. Fur­thermore, he dooth explicate at large the na­ture of the flesh and the spirit, shewing that the spirit is geuen to man onely by Christ. He that hath not the spirie of Christ (saith he) the same man is none of his. Agayne, as ma­ny as are led by the spirit of God, they are the Sonnes of God. For it is the Spirite alone whiche dooth innouate and renewe our hartes, which dooth make them spiritual, which dooth incourage vs with sweete and lo­uing [Page]affects and motions: lastly which dooth geue testimonie and beare witnes vnto our spirits, that we are the very sonnes of God, teaching vs that we (although sinne dooth boyle with rage within our flesh) haue God for our father, & may account our selues his Sonnes, if so be that we doo dayly by the spi­rit wrastle agaynst the flesh.

Now bycause nothing is more profitable to the mortifying of the olde Adā the flesh, thē the crosse, tribulatiō and afflictiō that is, the Apostle doth here comfort vs in those tribula­tions, affirming that the Spirit dooth make intercession and request for vs with sighes, which cannot be vttered and expressed: also that all the creatures, being subiect to vanity and abuse, do euen grone and trauel in payne togither with vs, vntill this body of sinne be abolished, and the glory of the sonnes of God be reuealed. Thus we see that these three last Chapters, doo vrge nothing so much as this onely and chiefe worke of our fayth, namely, the mortification of our olde Adam, which is the flesh.

In the .ix. x. and .xi. Chapt. 9. 10. &. 11. Chapters he handleth the matter of Predestination. For all the rest doo depend vpon that: namely, who should re­ceyue [Page]the worlde, and who shoulde not, who should beleeue, and who not, who should be freed from sinne, who should be blynded, who should be damned, and who should be iustified. Seeing therefore that both the sending out of the preachers of the Gospell, and the worde it selfe be of God, it is certayne that it lyeth onely in Gods hand to iustifie vs. Predestinati­on must be taught and preached. And sure­ly this stable sentence and immouable necessi­tie of predestination, is a most necessary doc­trine to be taught. For we are so weake that if it were in our handes, very fewe or rather none should be saued. For the dyuell would ouercome vs. Yet now seeing this sentence and decree of God is most sure and certayne, so that it cannot be chaunged or altered by a­ny creature, we haue then good hope to ouer­come at the length those reliques of sinne, al­though that now they rage in our flesh.

But here those curious men (who before they haue learned Christ, A Caneat for curious Chri­stians. and the vertue of his Crosse, doo search the profunditie and depth of predestination, laboring in vaine to inquire whether they are predestinate to life or death) must be rayned, strayned and kept backe with some holy Brydle. For without all doubt, these men by this their foolish curiositie, will [Page]leade and learne to cast them selues headlong into the confusion of their conscience, or into the bottomles pit of desperation. But thou (deare Christian) see that in reading and lear­ning holy things thou follow the order and Methode set downe here in this place by the Apostle. Learne this godly Me­thode.

First of al learne the knowledge of Christ, that thou mayst acknowledge that all thy strength and power auayleth to nothing, but to sinning. Furthermore that by fayth thou mayst dayly wrastle with thy fleshe, as hee hath taught thee in the .vii. first Chapters. Finally, after that thou be come to the .viii. Chapter, that is, after that thou hast tryed the Crosse and trybulation, after thou hast had ex­perience of this wholsome mortification, often to be repeated, then first of all will this neces­sitie of predestination, waxe sweet vnto them, then thou shalt first feele in the .ix.x. and .xi. Chapters, how full of comfort and consolati­on this doctrine of predestination is. For vn­les thou hast had experience and tryall of tri­bulation: Predestination onely comfor­table to those which are wel exercised in afflictions. vnles thou thou hast felt thy selfe to haue bene brought sometyme euen vnto the gates of hell (as we see in Dauid and other Saints) thou canst not beare or brooke thys [Page]doctrine and sentence of predestination with­out perill and daunger, without a certayne murmuring and grudging of nature agaynst God. Therefore it is needefull and necessa­ry that olde Adam should first be mortisied, that the sense of the fleshe shoulde bee beaten downe, that the sucklings should first grow vp in Christ before they drinke of this sweete Cuppe of wine. For euen heere also there is in euery one a certayne infancie & childhood, who hath in the meane tyme neede to be fed with Milke, vntill he be accustomed to eate stronger meates.

In the twelfth chapter he dooth annex and adioyne certayne admonitions and precepts. Chap. 12 For this order the Apostle is wont to obserue in all his Epistles, The second patt of this Epistle con­cernyng chri­stian conuer­sation. that first he dooth teache Christ and Fayth: afterwardes he dooth ex­hort to good workes, and a continuall morti­fication of the flesh. Wherefore he dooth teach heere good works in deede, and the true worship of God. And heere he maketh all Christians to be Priestes, commaunding them to offer not moneye, eyther Oxen or Gotes (as it was the custome of the Lawe) but to offer thēselues a spiritual sacrifice, A spirituall Priesthood. mor­tifying the old Adam. Furthermore he dooth [Page]deliuer out most breifly vnto vs the instituci­on & instruction of Christian maners: as how we shold teach, preach, rule, & gouern, namely in the church: how we should serue our neigh­bour, how we should suffer tribulations: to be briefe, how it behoueth a Christian to behaue hymselfe towards his freendes and enemyes. And these are truely good workes of a Chri­stian man, which doo slow out of Fayth as from a fountaine and head spring. Yea which doo euen make a violent eruption. For faith (as I haue sayd) is not ydle: Papists works what they are But the workes of the Iusticiaryes which are done without this liuely flame of Fayth in the hart, are but hypocrites purple show, and fayned colours, wherewith they paynt themselues outwardly, when as inwardly they are full of hatred, aua­rice, filthines, and deceyte.

In the .xiii. Chapter he teacheth vs to be o­bedient to earthly and worldly Magistrates, Chap. 13 Obedience to the Magi­strate. seeing that al power is of God. For though the administration of the sword, and those po­liticall and ciuill Lawes doo helpe nothing to the iustification of the hart: notwithstan­ding bycause that power and authoritie is ordayned and appoynted of God, to the main­tenance and preseruation of the peace of the [Page]commō welth, that malefactors might be pu­nished, and good men defended: therefore it is to be reuerenced and honoured euen of the Saintes of God and righteous men, which otherwise stand not in neede of that au­thoritie. Loue is a short summe of all Christian due­nes. At the last he comprehendeth sum­marily all duetis in this one worde loue. And whereas he proposed Christ as the cause and author of our righteousnes, now here after a­nother sorte he proponeth and setteteth hym foorth as an example: namely that we imita­ting and following Christ, should so serue our neyghbour, as Christ hath serued vs.

In the .xiiii. Chap. 14 Chapter he teacheth that the weake in fayth not as yet expert and cunning in Christian libertie, Pacience, ought to be paciently to­lerated and borne withall through loue: also how we ought to vse that libertie not to any offence, but to the instruction and edifying of the weake conscience of our neyghbour. For vnles the offending of the weake be diligent­ly and warely auoyded, there will followe a discorde and contempt of the Gospel: whose dignity and renoune it standes vs greatly vp­on to conserue and keepe inuiolate. where­fore it were better to yeelde for a tyme to the weake in fayth, vntill they be confirmed, than [Page]that the Gospell should be contemned or sup­pressed. And this is the cheefest worke of Christian loue and Charitie, which very ma­ny in these our daies haue neede of, who abuse their libertie by eating of fleshe, and by other meanes, hurting weake consciences, yea ma­king them to stumble as it were in the entry and doore of Christianitie, before they knowe the libertie of Christ, and the way of ryghte­ousnes.

In the .xv. Chap. 15 Chapter yet once agayne hee proposeth Christ to be followed, that by his example we should supporte and beare with the weak whosoeuer they be, whether sinners, VVeake bre­thren ought to be conside­red. vnlearned, rude, and vnskilfull, or those which otherwise are euill mannered, or of naughty conditions. For euen these are not streyght­way to be contemned, but rather to be tolera­ted and suffered vntil they be better amended. So our sauiour Christ (as we see in the Gos­pell) did beare with our sinnes and offences: yea and at this day dooth tolerate our sinnes, errors, and imperfections, euer reaching his ryght hand to help vs, euer ayding vs through his vnspeakable mercy.

Moreoner he prayeth for the increase of their fayth, peace, and ioy of conscience, also [Page]praysing them, and committing them to God: yet once agayne he commendeth also and maginfieth his office, namely howe hee maye glory in that he handleth and medleth with Gods busines and matters, how that he doth and hath preached through the grace which he hath receyued of God, being also called frō heauen by God, & not by any man. By and by after, Almes to be geuen to the poore Saintes. (setting before them the example of the Macedonians in sted of a little Exordium or insinuation) he dooth very ciuilly take an oc­casion to beg and craue almes of them for the poore Saynts in Hierusalem. To be breife, whatsoeuer this most Apostolical brest dooth, or speaketh, it is meere Charitie and loue, meere workes of fayth and of the Spirit.

Thus thou hast (gentle reader) here in this Epistle most fully and absolutely set out whatsoeuer appertayneth any way eyther to Christian lyfe, The Epistle to the Romanes a sufficient doctrine for a Christian man or iustification: what Christi­ans ought cheifly to learne, namely what the lawe is, what the Gospel is, what syn, grace, fayth, iustice or righteousnes, Christ, God, good workes, charitie, loue, and hope is: brief­ly in what thing the sum of all Christianitie dooth consist: how a Christian ought to be­haue hymselfe towardes his neyghbour, whe­ther [Page]they be good or bad, weake or strong, freindes or foes. Last of al how we should be­haue our selues cowards our selues, the Apo­stle doth so diligently fortifie & strengthen all these things by Scripture, and so confirme them by his owne example, and the example of the Prophets, that thou canst not heere de­syre or wish any thing more, or more playne and manifest. For (no doubt) it was the A­postles mynde to comprehend in this Epistle summarily, and to handle compendiously the whole Gospell, and whatsoeuer belongeth to Christian learning and instruction, also to prepare a Methode and briefe introduction vnto all the writings of the olde Testament, namely, Moses and the Prophets. For who­soeuer hath red this Epistle well and thorow­ly digested it in his mynde, that man hath a most sure and certayne Methode to all the old Testament. A profitable exhortation. Wherefore as I admonished before, so here now agayne I doo exhort you, that you would (as Moses dooth in the .xi. Ch. of Deuteronomie) lay vp these things in your hartes, and teache them your children, to the ende that by a continual recording and repea­ting of them, they may be made by al meanes most familiar vnto you.

The last Chapter contayneth salutations or commendations: Chap. 16 to which he adioyneth a very good and most necessarye admonition, namely that we should shunne and eschew (as the plague and extreme infection and poyson of our fayth) the doctrines and traditions of men wherewith the Gospell and woorde of God being troden vnder foote) the false Apo­stles doo seduce and withdrawe from Christ the hartes of the simple. [...]raditions [...]ot to be re­ [...]yued. For the Apostle fore­sawe in the Spirit, that there should arise and spring certayne Romanistes (for they are not worthy the name of Romanes) out of Rome, and Romanes: who by their wicked and blas­phemous, most diuilish and sathanicall decre­tals, and their whole den of mans lawes and traditions, as by a most wast floude and huge delight, would labour to drowne, extinguish, and destroy not onely this excellent Epi­stle, but euen the whole bodye of Scripture: yea all the doctrine of fayth, and of the spirit: insomuch that they should leaue vs nothing but this Idoll our belly, Papistes belly gods. Philip. 3.18 whose worshippers he dooth cal them heere, and most playnly in the Epistle to the Philippians. For (saith he) there be many walke, of whom I haue tolde you often, and now tell you weeping, [Page]they are the enemyes of the Crosse of Christ whose God is their belly and their glory, to their shame, they are worldly mynded. The God of all peace bruse and beate downe Sa­than and hys Kingdome vnder our Foote. Amen.

Soli Deo gloria.