PREFACE

TO THE

EPISTLE OF PAUL TO THE ROMANS.

As this Epistle of Paul to the Romans contains alone · the plan of the whole scripture, and is a most complete epitome of the New Testament, or Gospel; which Gospel it exhibits, of itself, in the most brief and most clear manner; I consider it ought, not only to be imbibed by all Christians from their youth, and to be thoroughly understood to a word; but, to be, by unceasing and anxious meditation, pondered and digested, and cast down, like well-digested food, into the "lower parts of the belly." For this epistle, is such a full treasury of spiritual riches, and as it were, such an overflowing cornucopiæ, that if you read it a thousand times over, there is always in it something new to be found, so that the last time of reading shall be ever the most profitable. Because, under the divine teaching, and under the growth in the knowledge of Christ, the nature of faith, (which is therein to be learnt, and experienced in the workings of all its divine sensations with power,) carries you deeper and deeper into the subject; the faith grows as you proceed, and becomes, by its own increase, more strong, more sweet, more precious, and more enriched. I thought, therefore, I might render a profitable service, if I should spend upon it, (according to the measure of the gift which I have received of God,) a certain portion of labour; and, by this short preface, open a plain way for its being read and understood by my posterity, with more clearness, and with less offence. To which work I

feel myself more especially inclined, because I know that this epistle, which ought to be made the only test, and only plan, has been so obscured by the unprofitable comments and vain sophistries of so many, that its grand scope, though as plain as possible, has been understood but by few writers during many ages.

In the first place then, we must examine, and clearly understand, the nature of the terms and figures of speech used by the apostle. And above all, what he would have us to understand by these and the like terms—law, sin, grace, faith, righteousness, flesh, spirit. For, if we understand not what is meant by these, though we read never so diligently, it will be but labour in vain. The term law, is not here to be understood according to the manner of philosophy, or reason, as being a doctrine that teaches what ought to be done, and what ought not to be done. For all human laws are fulfilled by external works, even though those works be done contrary to the desire of the heart. But God, as being the searcher of hearts, judges according to the inward motions of the heart. Wherefore, the law of God requires the obedience of the heart and affections. Nor is it fulfilled by any external works, unless those works be done with all the willingness of the heart, and with the whole flow of the affections. And therefore, there is nothing that the law so vehemently arrests and condemns, as those spe-. cious and outside works: that is, hypocrisy, where there is falsehood and any deception designed in the heart. Hence, the prophet saith, "All men are liars," Psalm cxvi. Therefore, nature cannot fulfil the law. For all men are by nature inclined to evil, and hate the law. And, wherever there is not a willing and happy inclination of the heart towards God and his law, there is sin, and the wrath of God; how many and great works soever you may do under such an hypocrisy.

After taking this view of the nature of the law, St. Paul, chap. ii. brings forward all the Jews as sinners and transgressors of the law, notwithstanding all their show of obedience to the law by their external works. "For (saith he) not the hearers of the law are just

before God, but the doers of the law shall be justified." By which he means, that no one can fulfil the law by external works. For he saith to those external workers, "Thou sayest a man should not commit adultery, and thou committest adultery thyself. Therefore, wherein thou judgest another, thou condemnest thyself, for thou, thyself doest the same things that thou judgest." As though he had said thou, indeed, with a certain specious hypocrisy, walkest in the external works of the law, and judgest others who walk not so. Thou teachest others, and beholdest the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye. For, although, from the fear of punishment or the love of thyself, thou hast a show of obedience to the law, by thy external works, yet, thou doest all these things with an unwilling mind, with a reluctant heart, and without love and affection toward God and the law; and, in thine heart, thou wishest there were neither law nor lawgiver; and that thy desires were not thus restrained. Therefore, although thou hast a show of obedience to the law by these works, yet, in thy heart, thou hatest the law, and art at enmity against it. apostle speaks thus. What (saith he) is thy righteousness, if, whilst thou teachest others not to steal, thou thyself, in thy heart, lusteth after theft with a desire that would certainly break out, were it not for the fear of punishment? And we often see, in hypocrites of this kind, the open act, how long soever it may be dissembled, at last follow and break out. Wherefore, (saith he) "Thou that teachest another teachest thou not thyself?" that is, thou thyself knowest not what thou teachest: for thou thyself maintainest not, in thine heart, what the law requires that it cannot be fulfilled without the affection of the heart. For, so far from the law being fulfilled and justifying by external works, it even causes sin to abound; as it is said in the fifth chapter. Therefore, the more you really understand the law, the less you love it: because the more it is found to require and demand that which is contrary to your desires and inclinations; that is, contrary to nature.

The

Wherefore, the apostle saith, chap. vii., "The law is spiritual." As though he had said, if the law had been carnal, or a moral doctrine only, it might have been fulfilled by external works. But since it is spiritual, that is, requiring the affection of the mind and the obedience of the spirit, no one can fulfil it, unless, with a happy heart, an ardor of mind, and a full flow of affection, he do those things which the law commands. But, such a state of heart, such an ardor of mind, and such an affection, thou wilt never obtain by any powers, or merits of thine own, but only, by the inspiration and operation of the Holy Spirit. He also renews the man, and makes him spiritual: so that, being made spiritual, he might love the spiritual law, and that then he might fulfil it with a happy and willing heart, and might, from a certain holy impulse within, be moved to do freely, willingly, and happily, those things which the law commands. The truth, therefore, is this. The law is spiritual that is, the law is not fulfilled but by the Spirit, and the heart renewed by the Spirit. And wherever that Spirit and renewal of heart by the Spirit is not, so far from there being a fulfilling, there will be a soured opposition to, and hatred of the law, which is itself "holy and just and good."

Accustom thyself, therefore, to this phraseology and characteristic mode of expression of the apostle: because, "doing the works of the law," and "fulfilling the law" are two very different things. Doing the works of the law is when, without grace and without Spirit, we begin with zeal to work, and endeavour to fulfil the law by our own strength and free-will. And as, while we are in that state, there remains working in the heart a certain servile fear and soured hatred of the law, all such works are, undoubtedly, sins and vile breaches of the law, and displeasing in the sight of God; as the apostle shews, chap. iii., "By the deeds of the law, there shall no flesh be justified in the sight of God."-Here, therefore, let us take occasion to observe, how glaringly those sophists and doctors of old taught, when they asserted, that we can by the deeds of the law make ourselves meet