whether that consideration was one that respected themselves merely, or others equally with them--whether he aimed at the full accomplishment of his design in one letter, or in more—or whether he reserved some things to a special interview, or to some persons soon to visit them.

In the fifth place, the reader must recollect that no one sentence, in the argumentative part of a letter, is to be explained as a proposition, theorem, proverb, or maxim, detached from the drift and scope of the passage. Indeed, neither words nor sentences in any argumentative composition, have any meaning, but what the scope, connexion, and design of the writer, give them. Inattention to this most obvious faet, has beclouded the apostolic epistles, has introduced more errors into the views, and unmeaning ceremonies into the practice of professing Christians, than any other cause in the world. To this the cutting up the sacred text into morsels, called verses, has greatly contributed. Many passages, otherwise plain and forcible, have been weakened and obscured by this absurd interference.

The difficulties in the way of our understanding these epistles, may be easily gathered from the preceding items. We must place ourselves in Judea, in Rome, or in Corinth, and not in these places in the present day; but we must live in them nearly two thousand years, before we lived at all. We must mingle with the Jews in their temple and synagogues. We must visit the temples and altars of the Pagan Gentiles. We must converse with Epicurean and Stoic philosophers-with Pharisees and Sadducees-with priests and people that died centuries before we were born. We must place before us manuscript copies of these epistles, written without a break, a chapter, or a verse. We must remember what the writers spoke to the people, before they wrote to them. We must not only attend to what they said and wrote, but to what they did. And we must always bear in mind the numerous and diversified enemies, in and out of authority, with whom they had to conflict. Now all these are apparently great difficulties, and, at first view, would seem to put the golden key of interpretation out of the reach of all.

They are not, however, insurmountable. In reading any epistle, on any subject, written by any person, we are accustomed to attend to all these things, in substance, if not in form. Indeed, these are but the dictates of common sense, regarded by every person in the common occurrences of every day. Who is there that reads a letter from any correspondent, without placing before his mind the character, views, and all the circumstances of the writer? Who is it that reads a letter addressed to himself, or any other person, that does not attend to his own circumstances, or those of the person addressed, with a reference to the items of correspondence? Does he not regard the date, the place, the occasion, and the apparent design of the communication? Does he divide the letter into chapters and verses, and make every period or semicolon in it, a proverb, like one of Solomon's; a theorem, like one of Euclid's; an axiom, like one of Newton's? Does he not rather read the whole of it together, and view every sentence in it, in the light of the whole, and with a reference to the main design? Most certainly he does. All that is contended for in these remarks, is, that the same common sense should be applied to the apostolic epistles, which we apply to all other epistolary communications.

We have said, that the above-mentioned difficulties are not insurmountable; and in proof that they are not, and that we may place ourselves in the circumstances, of those addressed in the epistles, with more ease than at first sight appears, we would call the reader's attention to the documents, which the New Testament itself furnishes, to aid us in an effort of so much importance.

In the first place, then, the historical and epistolary books of the New Covenant afford us the necessary documents, to place ourselves in the circumstances of the persons addressed, in all those points essential to an accurate apprehension, of what is written to them. It presupposes, that the reader is in possession of the ancient oracles; or that he has, or may have the information contained

in them. As much, is recorded, of the peculiar character and views of the Jews and Gentiles, in the apostolic age, of the sects and parties of both people, as is necessary to understand the allusions to them in these writings; and in proportion to the important bearings, that any historic facts have upon the apostolic epistles, is the amount of information afforded. For example; there is no historic fact, which explains so much of Paul's epistles, as the opposition which the Jewish brethren made, to the reception of the Gentile converts into the Christian congregations, on the same footing with themselves; and there is no historic fact, in the history of the lives and labors of the Apostles, so frequently and fully presented to the view of the reader, as this one.

Indeed, the number of facts necessary to be known, in order to our associating around ourselves the circumstances of those addressed, in most of the apostolic epistles, is by no means great. It is rather the importance than the number of them, which illustrates these writings. A few facts belonging to the apostolic commission, explain a large proportion of the writings of the Apostles. For instance, they were to announce and proclaim to Pharisees, Sadducees, Samaritans, and men of all nations, that JESUS THE NAZARENE WAS THE SON OF GOD, AND THE SAVIOUR OF MEN. When this was done, and some of all these people were persuaded of the truth of this proposition, the next work of the Apostles was, to associate them in one religious community, by opening to their apprehension the import and design of the facts which they already believed. In making one new religious body, or association of persons, whose former views, prejudices, partialities, and antipathies, were so discordant, lay the chief difficulty, and constituted the n.ost arduous part of the apostolic labors. The Jew, with great reluctance, abandoned his prejudices against the Gentile; and the Gentile, with no less diffi culty, was reconciled to the Jew. The Jew conceited, that it would be an improvement upon the Christian religion, to incorporate with it a few of the essentials of Judaism; and the Gentile fancied, that some of his former muchloved philosophy, would be a great acquisition to a Christian congregation. The infidel, or unbelieving Jews, attacked their brethren, who associated with the Apostles-first by arguments, and lastly by political power; and the Gentile philosophers and magistrates alternately ridiculed and persecuted such of their brethren, as united with this sect, every where spoken against. The Apostles labored to keep the doctrine of the Messiah pure, from any mixture with Judaism and Gentile philosophy, and to fortify the minds of the disciples with arguments, to maintain their controversy against their opponents, and with patience and resolution, to persevere amidst all sufferings and persecutions. Now these few facts, so frequently and fully stated in these writings, go a great way in explaining some entire epistles, and many passages in others. But in a preface to one of the Epistles, we can illustrate and apply these principles to much better advantage, than in such general remarks; and, for this purpose, we shall present the reader with a short preface to the epistle to the Romans, which has generally (both by the ancients and moderns,) been considered the most obscure and difficult of all the epistles:

PREFACE TO THE EPISTLE TO THE ROMANS.

As this epistle, when understood, is a sort of key to the greater number of Paul's letters, much depends on forming clear and comprehensive views of its import. As far as our limited means of furnishing such preparatory information as may assist the reader in examining it for himself will permit, we shall contribute our mite. In the first place we request the reader's attention to a few facts of great importance in the investigation of this epistle; and, indeed, of all Paul's epistles.

I. The main question discussed in the narratives of Matthew, Mark, Luke, and John; or the grand topic of debate, from the time Jobn the Immerser

PREFACE.

appeared in the wilderness of Judea, till the resurrection of Jesus, wasWhether Jesus the Nazarene was the Messiah? The Jews, on the one part, and the Saviour and his Apostles, on the other, were the only persons engaged in the controversy-the principal parties in this discussion. Hence, it was altogether confined to the Jews. Indeed, they only had the means of determining this point, as they were in possession of the oracles which foretold his coming, identified his person, and attested his pretensions.

II. The grand topic of debate, from the resurrection of Jesus, till the calling of the Gentiles, (an interval of several years,) was-Whether Jesus who was crucified, had actually arisen from the grave, and ascended into heaven? This, though different in form, was, in effect, the same as the preceding. It was differently proposed and argued, though tending to establish the same grand point. The Jews in Judea, the Samaritans, and the Jews in all the synagogues among the Gentiles, whither the Apostles went, were the only persons who took an active part in this controversy.

III. After the calling of the Gentiles, and the number of disciples among the Jews had greatly augmented, a new question arose, which, among the converts generally, and especially among those of the Jews, occupied as conspicuous a place, as the first question did among the Jews in Judea. This question is as prominent in many of Paul's epistles, as the former is in the historic books of this volume. It is this-Whether the Gentile converts had a right to be considered the people of God, equally as the Jewish believers; or, whether they should be received in the christian congregations of believing Jews, without submitting to any of the Jewish peculiarities, on the same footing with the circumcised and literal descendants of Abraham.

IV. Many questions grew out of this one, which, for a long time, occupied the attention of the christian communities throughout the world, and called for the attention of the Apostles. But as Paul was the Apostle to the Gentiles, he was obliged to take a more active part in these discussions, and thus we always find him the bold and able advocate of their rights, however, or by whomsoever assailed. To this question, we are, doubtless, indebted for much of the information which the Apostle has given us, as it was the occasion of so much being written on many topics connected with it, such as

1st. The genius and design of circumcision. 2d. The promises made to Abraham. 3d. The nature and design of the law of Moses, or Old Covenant. 4th. The righteousness of the Law, and the righteousness of Faith; or, justifi5th. The Jewish priesthood and cation by works, and justification by grace. sacrifices. 6th. The sacrifice of Christ. 7th. The grace of God, or the divine philanthropy. 8th. The election and calling of the Jews. 9th. The nature, design, and glory of the christian constitution and assembly: and many other topics subordinate to, and illustrative of, the one grand question concerning the reception of the Gentiles.

To simplify still farther, and comprehend under a few heads, the whole apostolic writings; it may be said, that there are three gospels, with their circumstances, which engross the whole volume.

The first is "the glad tidings," emphatically and supereminently so called, concerning Jesus of Nazareth, exhibited and proved to be the only begotten Son of God, sent to bless the people among whom he appeared, who credited his pretensions. The second is the glad tidings of salvation to the Gentiles, called "the Gospel of their Salvation." This exhibits Jesus as the Saviour of the world, and his death as a propitiation for the sins of the whole world. The third gospel, is that developed in the Revelation of John, in the common version called "the everlasting gospel," or, good news; that the long apostacy, that the long dark night of antichristian superstition, tyranny, and usurpation, is passed; and that the kingdoms of the whole world, have become the kingdoms and empire of Jesus, the King of kings.

The circumstances that gave rise to these three gospels, constitute the shade in the picture of God's philanthropy. The development of the character and condition of the human family, relative to these three gospels, in connection with them, engross the whole apostolic writings. On this, a hint or two must suffice.

As to that which is by way of eminence called "the Gospel"—the degenerate and apostate state of the most, enlightened and favored nation among men, the descendants of the Father of the Faithful, form the contrast; and, as a foil, set off and brighten this most splendid of all exhibitions of the mercy of God, from which spring all other good news to men.

To the second gospel or good news-the deplorable condition, the ignorance of God, and the nameless vices of the Gentile world, their long alienation from God, and scandalous idolatry, constitute a theatre, on which to exhibit to advantage, the glad tidings of God's gracious purposes towards them in the beginning, evinced in sending his Son to make a propitiatory sacrifice for their sins, and in calling himself the God of the Gentiles, as well as of the Jews.

And as to the third gospel-the awful apostacy of the professed christian communities, and gross departure from the letter and spirit of the christian institution; their schisms, strifes, and persecutions, which this apostacy has given rise to; the long rejection and continued infidelity of the Jews, with awful grandeur prepare the way for the proclamation of the everlasting good news-the joyful era, when it shall be sung, "Babylon the Great is fallen, NEVER more to arise!" The kingdoms of the world have become the king. doms of our Lord, and his saints shall triumph with him for a thousand prophetic years! These engross the whole apostolic writings.

The first of these three has been fully discussed and established, in the testimonies of the four Evangelists. The second is recorded in the book of the Acts of Apostles, and developed in the epistles. The third, in some passages of the epistles, but particularly and fully, in the last revelation made to the Apostle John.

The epistle to the Romans is altogether devoted to the second-and was written with a design, to prove that the believing Gentiles are, equally with the Jews, entitled to all the rights and immunities of citizenship, in the kingdom of God's own Son.

This brings us to the epistle to the Romans; in reference to which, let it be remembered, that, although the term Roman, in its most restricted sense, denoted a Pagan citizen of Rome; yet, both Jews and proselytes who lived there, were called Romans, as well as the Pagan citizens of Rome. Hence, Luke informs us, that Roman sojourners, both Jews and proselytes, heard Peter announce the glad tidings on Pentecost in Jerusalem. Hence, we may conclude, that a congregation in Rome was formed, soon after the return of the Roman Jews from Jerusalem. Though the congregation in Rome was at first composed exclusively of Jewish disciples; after the calling of the Gentiles, and especially at the time when Paul wrote this letter, it was composed of Jews and Gentiles.

Without going into a long detail of particular proofs to come at the design of the Apostle, in writing this letter; we may readily gather from the epistle itself, that the Jewish and Gentile disciples in this congregation, were not perfectly reconciled, on account of certain questions and debates, involving the Jewish peculiarity; that the great question between the Jews and Gentiles was not decided in this congregation, though so eminent in the Christian faith; that Paul wrote with a reference to the actual condition and circumstances of this people, according to the best information he had respecting them, not having been himself at Rome. As this congregation was placed in so conspicuous a place, and was known to the whole Christian communities throughout the Roman empire, the settling of this question in Rome was a great

object; and as the Apostle, though anxious to visit the city, had been prevented for a long time, he conceived the noble design of settling the difficulties between the Jewish and Gentile brethren in this city, by a long and argumentative epistle, embracing all the points of chief difficulty between the Jews and Gentiles, in Rome and elsewhere. Such was the design of writing this letter, as the circumstances and allusions found in it, and all evidences, internal and external, evince.

Having formed such a design, the Apostle was at no loss how to execute it. He was well skilled in all the questions and customs, and expert in all the arguments of the Jews, in the support of their peculiarity. He knew all that a Judaizer or an infidel could say, in support of his favorite theme. Besides, as the Judaizer, who aimed at bringing the Gentiles under the law, argued from the same topics that the infidel Jew handled, to show the superiority of the Jew's religion, and to oppose the Christian, the Apostle so arranges his arguments as to silence both. He was well aware that this letter would soon become public property, and that it would be read by all parties, as well as by the brethren to whom it was addressed; for all would be anxious to know what "the apostate Jew," as some called him, or the great "Apostle to the Gentiles," had to say with reference to these questions. He writes with all these things before his mind.

It is worthy of notice, that the Apostle does not attempt to settle such questions merely, or, indeed, at all, by his apostolic authority. Though his decision, without assigning a single reason for it, would be final amongst all christians who recognized him as an Apostle; yet he does not attempt to settle the point in this way. He appears as a logician, and meets opposition, not by a decree, but by argument. In this way, he enlightens and confirms the christians in the faith, and qualifies them to convince and silence those who would not receive the decree of an Apostle, as that from which there is no appeal.

Now, placing before our eyes the congregation of christians in the great city of Rome, the mistress of the world, A. D. 57; every day visited by travelling christians, both Jews and Gentiles, from all nations; considering the notoriety of this congregation, having the eyes of the philosophers, priests, and illustrious men of Rome fixed upon it; bringing near to ourselves the prejudices of Jews and Gentiles against each other in former times, and the high conceptions of the former, as being the only people, righteous, elected, approved, and beloved of God; remembering, too, their contempt of the Gentiles, rulers and ruled; their keen sensibility on every topic affecting their national honor; at the same time, fixing our eyes upon the author of this letter, his deep knowledge of the human heart, his profound acquaintance with the Jews' religion, and with the character and feelings of his countrymen; his great abilities as a logician; his divine skill in the Christian religion; his tenderness towards his brethren of the Jews; his zeal for their conversion;keeping all these things in remembrance, and above all, his design in writing this letter, let us attempt an analysis of the argumentative part of it.-

1st. After his introduction and usual salutation, he gives an exact exhibition of the religions and moral character of the Gentile world.

2d. He delineates the religious and moral character of the Jewish people. His design in this part of the epistle is to prove, that the mass of the Jews and Gentiles were equally vile and obnoxious to divine vengeance; that neither of them could constitute any claim on the righteousness of God; that they were equally destitute of national righteousness, and of every plea founded upon their own character or works. He also shows, that individuals amongst Jews and Gentiles, who acted in conformity to their means of knowing the character and will of God, were also equal in the divine estimation. In a word, he proves the Gentiles and Jews, whether considered nationally or individually, to be "without any difference," respecting the great question which