To the Right Honourable Sir Edward Seymour, Earl of Hertford: Dedicatory Epistle

The Church (right honorable and my good Lord) has never doubted at any time of the author of this epistle: but as the inscription thereof plainly testifies, so the godly have always constantly believed, that it was written by that great doctor, and worthy Apostle Paul. Of whose praise though Chrysostom and diverse others have said very much: yet if it be compared with his desert, it is either nothing or else but a little. For with what praises shall we sufficiently set him forth, whom the Lord himself immediately after his conversion so highly commended: Calling him a chosen vessel to bear his name before the Gentiles, and kings, and the children of Israel (Acts 9:15)? With what speeches shall we accordingly advance him, whom the Lord lifted up to the third heaven (2 Corinthians 12:2)?

And with what ornaments shall we deck him, whom the Lord did so richly adorn? By kindred of the race of Abraham, by person naturally vehement, endued with singular dexterity, and of a noble courage, by calling an Apostle of Jesus Christ, immediately called of the Lord to the ministry of the Gospel. As he testifies to the Galatians, saying, Paul an Apostle, (not of men, neither by man, but by Jesus Christ, and God the Father) and so on — immediately taught from above. As it is written, Now I certify you, brethren, that the Gospel which was preached of me was not after men (Galatians 1:11). For neither received I it of man, neither was I taught it, but by the revelation of Jesus Christ (Galatians 1:1). By the visible gift of the Holy Ghost invested into his ministry and Apostleship. And finally by great signs and wonders confirmed in the same (Acts 9:3; Acts 19:6). By which things as the dignity and authority of the holy man is confirmed to us, so all men are taught with what reverence they should hear and receive whatever has proceeded from him. For seeing he speaks to us in the stead of Christ, brings a celestial doctrine, and such as is mixed with no error, we ought to hear and believe him as the voice of God from heaven. Knowing assuredly that he is of the number of those of whom it is said, he that hears you hears me, and he that despises you, despises me, and so on. And therefore they commit most horrible blasphemy against God, whose impudent mouths are open against the apostolic authority of so excellent an instrument of the Lord. But no doubt such miscreants and rebellious wretches, do feel the efficacy and light of his apostolic doctrine, whereby their wicked studies are manifested and reproved, according to the saying of Christ, because their deeds are evil, they hate the light, and seeing they hate it, but yet cannot extinguish it, they do what they can to discredit it. Indeed, and that which of all others is most abominable, they go about by perverting holy Scriptures to maintain and defend their devilish doctrine.

From where it comes, that by abusing the testimony of Peter, they labor to persuade the unlearned, that the Epistles of Paul are hard to be understood and obscure: indeed such as minister causes of errors to the unskillful, and therefore are not to be read of the common sort, but rather to be restrained, and forbidden. The words of Peter are these: And suppose that the long suffering of our Lord is salvation, even as our beloved brother Paul according to the wisdom given to him wrote to you, as one that in all his Epistles speaks of these things: among which some things are hard to be understood, which they that are unlearned and unstable, pervert as they do all other scriptures to their own destruction (2 Peter 3:15). Which words do so much make for the commendation of the Epistles of Paul, that they must needs be very impudent, and blinded with extreme malice, which wrest them to the obscuring of his doctrine. For first these words give to Paul a celestial and heavenly wisdom. Secondly they testify that he wrote his Epistles according to the same wisdom, and that he wrote the same things, and to the same faithful people to whom Peter himself wrote. But it is added, among the which some things are hard to be understood. What then? Shall all the writings of Paul be taken away from the people and Church of God, because of the difficulty and hardness of some certain places? Or rather were it not fitting those obscure places should be faithfully, and sincerely expounded, that the simple might understand them. By the same reason let the epistles of Peter also be prohibited and taken away, for in them there are many things hard to be understood. As may appear in his first epistle, chapters 3 and 4, and in his second epistle, chapter 2. But they are wrested (say they) of the unlearned and unstable.

Therefore it were better they were taken from the unlearned, and reserved only for the reading of the learned. By the same reason also all holy scripture may be taken away. For Peter testifies of them, that they are perverted by the unlearned, and those are unstable. What more reason is there why the use of holy scripture should be forbidden all men, because some by perverting of them have fallen to destruction, than that the use of fire and water should be debarred all men, because many have perished by them. Did the apostle write his epistles to the bishops and other ministers of Christ only, and not rather to all faithful Christians who were at Rome, Corinth, Galatia, Ephesus, Colossae, Philippi, Macedonia, etc.? Did he write of such things only as appertained to the learned, and not rather of such things as are necessary to be known of all, and concern the salvation of all? If he wrote to the learned only, why does he say: to all that be at Rome, and not rather to you learned Christians who are at Rome. If he wrote of such things as concern the learned only (and yet wrote the gospel or glad tidings of salvation in Christ) why does he say: I am not ashamed of the Gospel of Christ: for it is the power of God to salvation to everyone that believes, etc. But if both the holy man directed his writings to all, and also the things contained in them do appertain to all, why do they rob the common people or laity (as they term them) of that which the Holy Ghost has given to them? I mean the light of the Apostolic doctrine and reading of the holy scriptures. Contrary to the mind of Chrysostom, who vehemently exhorts all Christians, and especially the laity, that they should get them Bibles, or at the least the New Testament. Contrary to the mind of the holy Apostle, who says, to the Colossians: Let the word of Christ dwell in you plenteously in all wisdom, teaching and admonishing your own selves, etc. Indeed, contrary to Christ himself, who says: search the scriptures, etc. And yet they blush not, (however contrary they be to the pure doctrine of Christ and his apostles) to boast themselves the only Catholics of the world, and successors of Christ and his Apostles. But this is no new thing, for vice has always delighted in the cloak of virtue, superstition in the name of religion, and heretics in the name of Catholics. How truly this is said of the Romish prelates at this day, we shall not need to seek far for proof: only it shall suffice to compare them in their now and newly professed doctrines with the ancient and sincere doctrine that was at first taught and received among the old and true Catholic Romans.

The sum and substance of which doctrine is registered by the Holy Ghost in this Epistle: at which they do chiefly storm besides all other the writings of that good man, because it does in a special sort detect their apostasy, convince their heresy, and expose their superstitious hypocrisy. However the Church of God is not more bound to the Lord for any portion of scripture, than for this most excellent and worthy epistle.

Wherein is contained a clear and compendious epitome of Christian religion, as may easily appear by the places therein discussed: namely, of natural knowledge, civil duties, the law of Moses, the Gospel, justification, original sin, grace, election, predestination, the blinding of the Jews, and their restitution, of the sacrifice of Christians, of magistrates, and subjects, of bearing the weak, and avoiding offence, etc. So that if a man understands it, he has a certain way open to him, to the understanding of the whole scripture. Therefore in my judgment (and I am not of that mind only) the godly can nowhere better bestow their labor to their edification in true godliness, than in reading, studying, yes and committing to memory this notable Epistle.

Which is not therefore put in the first place as though it had been written first, neither (as the Romans perhaps would have it) for the dignity and worthiness sake of the Roman Church, to which it was dedicated: but for the majesty, and excellency of those things that are handled in it, especially for the doctrine of grace and justification: which is so plainly and diligently handled in certain chapters, that the whole epistle deserves to be read every day, and learned without book by the faithful. Yet here I would have all Christians admonished, seeing the Lord requires humble and reverent hearers of his word, as it is written, to him will I look (says the Lord) even to him that is poor, and of a contrite spirit, and trembles at my words: that with meek hearts and due reverence they handle, hear, and read the holy scriptures of God, always remembering that watchword of the Apostle, the natural man perceives not the things of the spirit of God, etc. And continually for proof thereof bearing in mind the example of Nicodemus, who by the dexterity of wit, and all the helps of art that were in him, could not attain to the meaning of the words of our Savior Christ, and that in a common principle of religion, namely regeneration. Therefore let no man through vain arrogance scorn the labors of others, neither through foolish presumption trust too much to himself.

Uzziah king of Judah rejecting the priests, teaching him that he should not offer incense contrary to the law of the Lord, and thinking that he knew the law better than they all, for his arrogance and presumption was smitten with a leprosy. But on the contrary the Eunuch of Ethiopia, acknowledging his own weakness and ignorance, saying, 'How can I understand, except I had a guide,' and humbly craving the help of Philip, received a blessing from the Lord. Thus he scatters the proud in the imagination of their hearts, he puts down the mighty from their seat, and exalts the humble and meek. He fills the hungry with good things: and the rich he has sent empty away. No marvel then why so few at this day profit accordingly in reading the scriptures, seeing the greatest part of people, holy Commentaries and expositions of the godly being neglected, having their eyes blinded with self love, comment upon them according to their own sense, whereby both errors increase and are maintained, and also the Oracles of God most unreverently profaned. Which thing as it comes to pass in other books of sacred Scripture, so principally in this Epistle, wherein without all controversy there are many things hard to be understood, which the unlearned and those that are unstable may easily pervert to their own destruction. For preventing of which evils it is fitting not only that godly and faithful interpretations be delivered to the people, but also that they be diligently exhorted, reverently to embrace them, as the good helps of God given for their edification in pure and undefiled religion: and seriously to read, hear, and mark them, as the means whereby it pleases the Lord to illuminate their minds with the true knowledge of his heavenly mysteries, always keeping themselves within the compass of their capacity. Knowing that it is a good part of learning for a man to understand his own ignorance, for from here comes the study and desire to be taught. And this is (right honorable) the only cause that has moved me to set forth this translation upon the Epistle to the Romans: which thing perhaps will seem to many needless and unnecessary, considering that the Commentaries of Master Peter Martyr were already in English upon the same matter. However, if those men diligently weigh with themselves, how the Commentaries of the said reverend father are higher than that they may easily be reached by the simpler sort, and larger than that they may hastily be read over by such as are drawn away by other affairs, I doubt not but they will soon grant this my labor is not altogether needless and unnecessary. For besides that none has dealt more sincerely in expounding the holy scriptures, and more faithfully in drawing forth the true sense of deep mysteries, than Master Calvin, he has this as peculiar to himself, always to match his faithful sincerity with a plain brevity. So that men may without any great loss of time find that with him which would cost them much seeking in others. And this is not only a gain of time, but also a notable help for memory, as it is said.

Quicquid praecipies, esto breuis, vt citò dicta, Percipiant animi dociles, teneantque fideles.

Finally, the reasons which have moved me to dedicate this my simple work to your honorable Lordship, are in number three. First, that godly zeal in religion, and tender care for the common people (in such places as appertain to your Lordship's patronage) that they should not be clogged with an idol, nor destitute of a guide, which I have always since my first coming into your Lordship's acquaintance noted in you. For who is more fitting to be a patron to that, which tends to the profit of the common sort, than he who wishes nothing more, and studies nothing so much. Secondly, that knowledge of the Latin tongue, with which, among other qualities which make you truly honorable, God has richly endowed you. And whereby you are able to judge what sincerity and faithfulness I have used in this kind of labor. Thirdly, that bountifulness and liberality which your Lordship has lately shown towards me: which presses me every way (seeing I am by no means able to make satisfaction) to show myself thankful. And I know your Lordship does not look for any other recompense.

Therefore humbly craving pardon for my boldness, and earnestly beseeching your honor to accept in good part my poor New Year's gift, as a pledge of my good will toward you. Which notwithstanding it comes somewhat after the time, yet I trust not out of season. I commit you to the protection of him who has loved us, and washed us from our sins in his blood, and has made us kings and priests to God even his father. At London the 11th of January, 1583.

Your Lordship's faithful servant to command in Christ, Christopher Rosdel.