The Argument of the Epistle of S. Paul to the Romans

So then, the Epistle to the Romans was not the¹ first that he wrote. But yet it is ²* and always was set first, because of the primacy of that Church. for which cause also he handleth in it, such matters as pertained not to them alone, but to the universal Church, and specially to all the Gentiles: to wit, the very frame (as it were) of the Church of Christ. Tanquam enim a pro ipso Domino³ legatione fungens, hoc est, pro b lapide angulari,⁴ utrumque populum tam ex Iudæis quàm ex Gentibus connectit in Christo per vinculum gratiæ. so saith S. Augustine, giving us briefly the argument. in english thus: As being a legate for our Lord himself, that is, for the corner stone, he knitteth together in Christ by the band of Grace, both peoples, as well of the Jews as of the Gentiles. Shewing, that neither of them had in their Gentility or Judaism any works to brag of, or to challenge to themselves justification or salvation thereby, but rather sins they had to be sorry for, and to humble themselves to the faith of Christ, that so they might have remission of them, and strength to do meritorious works afterward. In which sort, because the Gentiles did humble themselves, therefore had they found mercy, though they never wist of the Law of Moyses. But the Jews, because they stood upon their own works, which they did by their own strength, with the knowledge of the Law (being therefore also called the⁵ works of the Law,) & so would not humble themselves to believe in Christ crucified, they missed of mercy, and became reprobate, excepting a few Reliquiæ that God of his goodness had reserved to himself. Howbeit in the end, when the fullness of the Gentiles is come into the Church, then shall the fullness of the Jews also open their eyes, acknowledge their error, and submit themselves to Christ and his Church, in like manner. In the mean time, those that have found the grace to be Christians, he exhorteth to perseverance (as it was specially needful in those times of persecutions) and to lead their whole life now after Baptism in good works: and to be careful of unity, bearing therefore one with another, both Jew and Gentile, all that they may, and giving no offence to them that are weak. Thus he disputeth, and thus he exhorteth through the whole Epistle: though, if we will divide it by that which is principal in each part, we may say, that unto the 12 chapter is his disputation: and from thence to the end, his exhortation.

Now, in these points of faith, and in all others (as also in example of life) the commendation that he giveth to the Church of Rome, is much to be noted. Your faith is renowned in⁶ the whole world. and your obedience is published into every place.⁷ I rejoice therefore in you. And again: you have obeyed from the heart unto that form of doctrine,⁸ which hath been delivered to you. And thereupon again: I desire you brethren,⁹ to mark them that make dissensions and scandals contrary to the doctrine which you have learned, and avoid them. For such do not serve Christ our Lord, but their own belly: and by sweet speeches and benedictions seduce the hearts of innocents. Therefore to shun Luther and Calvin, and all their crews, we have just reason and good warrant. They make dissensions and scandals against the doctrine of the Roman Church. Let no man therefore be seduced by their sugared words.