Christian Religion.' In many parts of that work, Calvin is evidently led, by a regard for the supposed consistency of his system, to give an undue prominence to certain favourite doctrines; and thus to exhibit an unfair and incorrect, because a partial and limited view of scriptural truth. These doctrines, when thus taken out of the context, and curtailed, as it were, of their fair proportions, no longer possess that heavenly lustre, which beams around them in the Bible. And, in this detached form, they open a field, moreover, for bold and dangerous speculations concerning the character and dispensations of the Supreme Being, not only unauthorized by the word of God, but utterly at variance with the representation which that word contains, respecting the nature of his dealings with the children of men.

But when Calvin, in his office of expositor, interprets the several truths of the Bible, according to the relation which they bear to each other in the sacred volume, he writes no longer as a subtle metaphysician, but as a sound, judicious, and practical divine. And, abandoning all the refinements of theoretical reasoning, for the simplicity of Gospel truth, he assigns, to every part of the Scriptures, its due place and proportion, and endeavours to illustrate the glorious harmony of the divine attributes, as exhibited in the work of redemption.

This is a fact, which conveys a word of ad

monition to us all. For it warns us against the danger of substituting, for the pure word of God, the particular systems and speculations of men. And it proves how necessary it is that we should cultivate a devout and diligent study of the sacred word, combined with a reverential attention to that Catholic Consent, which shews how believers have, at all times and in all places, been knit together, in one communion and fellowship, in the mystical body of Christ. For in our Creeds, our Liturgy, and our Articles, we may see how all the vital and fundamental truths of the Catholic faith have been kept whole and undefiled since the earliest days of the Christian Church.

Such, then, is the light in which we should always regard the Catholic Church of Christ, viz. as a witness and a keeper of holy writ." And it is certain that all who really value her, because of the pious care with which she has guarded the Scriptures of truth, and because of her constant and faithful testimony, will, at the same time, deem it their greatest privilege and their richest consolation to repair continually to those Scriptures, for the instruction and advancement of their souls in all goodness, righteousness, and truth.

This devout and diligent study of the word of God was earnestly inculcated by the fathers of the English reformation. For if they considered it to be the peculiar title, and the highest praise, of

1 See Article xx.

the Church of England, that, as a branch of the whole Catholic Church of Christ, she is a guardian and a witness of the truth, it was because they knew, from their own secret experience, the unsearchable riches contained in that sacred treasure, which has been committed to her charge. And, assuredly, it was the wisdom that is from above, which dictated the following sentences in our Articles; sentences, which ought to be deeply engraven on our own hearts, and which we ought to teach diligently to our children, and to our children's children, to the remotest generations.

Holy Scripture containeth all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the faith, or be thought requisite or necessary to salvation.” 2

Furthermore, we must receive God's promises in such wise as they be generally set forth to us in Holy Scripture; and, in our doings, that will of God is to be followed, which we have expressly declared unto us in the word of God.' 3

2 Art. vi.

3 Art. xvii.

BRIGHTON, DEC. 1836.

PREFACE.

THE following Work contains the expository part of a Series of Afternoon Lectures, which were delivered in Trinity Chapel, Brighton.

In some previous Discourses, I had been calling the attention of my flock to the several leading doctrines of the gospel; and I felt that, under the Divine blessing, it might conduce to our edification, if we proceeded to take a more connected and systematic view of these great truths. I proposed, therefore, that we should enter upon the consideration of St. Paul's Epistle to the Romans; and, in my introductory discourse, I expressed my persuasion, that the more difficult passages in this important Epistle would be best illustrated by being thus considered, not as detached and insulated portions of Scripture, but in immediate connexion with the general scope and bearing of the apostle's argument.

' I mentioned also, in my opening discourse, that I was the more desirous to fix upon the Epistle to the Romans as the subject of our meditations, because, in a recent instance, I had been permitted to witness the remarkable manner in which the simple exposition of this very Epistle had led, through Divine grace, to a heartfelt conviction of sin, and a joyful reception of the truth as it is in Jesus!

It was with these views that I entered upon a series of Lectures, which occupied our attention for nearly eighteen months; and, during the progress of their delivery, some instances occurred in which it pleased God to make them profitable for instruction, and for consolation. But there are comparatively few of my congregation who have accompanied me through the whole of the series ; and several persons, upon leaving Brighton, have expressed a wish that they might possess the Exposition in a complete form.

I have been led, therefore, amidst numerous and pressing avocations, to reduce it into a shape adapted for publication; and by restricting myself, almost exclusively, to the expository part of the Lectures, I have been enabled to bring the substance of them within the compass of a small, unpretending volume, while, at the same time, I have endeavoured to retain the simple style and language in which they were delivered from the pulpit.

The table of contents, which I have prefixed to the Exposition, forms an analysis of the Epistle. But were I asked to describe its subject matter in a few words, I would say that, in the larger portion of the first three chapters, St. Paul guards against Pharisaic self-righteousness, by shewing that all are under sin; that, from the latter part of the third to the end of the eighth chapter, he guards against the Antinomian heresy, by shewing