he discusses. He proves that they are "all under sin," and that God is equally "the God of the Gentiles and of the Jews."

3d. He, in the next place, exhibits "the righteousness of faith," as equally accessible to them both, as bearing the same aspect to them nationally and individually. In establishing this point, the difficulties existing between Jews and Gentiles, converted to Christianity, are decided. For, let it be admitted, that the Jews and Gentiles, before converted to Christianity, were without difference; that when converted to Christianity, they were without difference as respected the righteousness of faith; and the consequence would be, that they should, without difference, be admitted into the Christian communities. This is the scope, design, and termination of the argumentative part of this letter, which closes with the end of the eleventh chapter.

But the Jews had many objections to make to the positions, which the Apostle lays down; and in exhibiting their objections, they argued from various topics, which the Apostle was obliged to discuss, before he could triumphantly establish his positions. The principal topics were-Circumcision, the Covenant with Abraham, the Promise of Canaan, the Law of Sinai, the Election and calling of the nation as the covenanted people of God. These embrace the chief topics of argument, and these Paul must meet and repel, before he can carry his point argumentatively.

In the third chapter he meets the first objection. He introduces the Jew saying, "What profit is there in circumcision upon this hypothesis?" This objection he meets, and while he acknowledges, that it was an advantage to the Jew in several respects, he shows it avails nothing against the question he discusses. That circumcision made no man righteous, he fully proves; for, in this respect, the uncircumcised was as acceptable to God as the circumcised, and in some respects the Gentile condemned the Jew. After meeting a number of subordinate objections, growing out of this one, and fully proving from David's own words, that the Jews were no better than the Gentiles; in the fourth chapter he meets the second grand objection, viz. What do we, on this hypothesis, say that Abraham, the father of the Jews, obtained from the covenants of promise, and the works enjoined upon him? He shows that neither his circumcision, nor any work proceeding from that covenant, was accounted to him for righteousness; but that his faith, which he had as a Gentile, or "before he was circumcised," was "accounted to him for righteousness;" and that his becoming the heir of a world, or of the promises made to him, arose not from any of the Jews' peculiarities. And while meeting their objections on this topic, he introduces those drawn from the law, and shows most explicitly, that neither righteousness nor the inheritance of Canaan, was derived through the law;-that Abraham was righteous, or had that righteousness in which the Gentiles are now accepted, and was secured of Canaan for his seed, without respect to law: for God gave Canaan to him and his seed by a PROMISE, centuries before the law was promulged. And thus he makes the covenant with Abraham an argument in favor of his design, proving from it, that the Gentiles were embraced as his seed. And here let it be noted, that the justification by works, aud that by faith, of which Paul speaks, and of which our systems speak, are quite different things. To quote his words, and apply them to our questions about faith and works, is illogical, inconclusive, and absurd.

In proof that the Gentiles were included in the promises made to Abraham, and actually participated in his faith, in the beginning of the fifth chapter, he introduces their "experience," and identifies himself with them. After detailing these, and showing that Jesus died for them, as well as for the Jews; and that they, being reconciled by his death, would, most certainly, be saved through him; from the twelfth verse to the end of the chapter, he shows the reasonableness of this procedure. For although the Jews might continue to cavil about the covenant of peculiarity with Abraham, he shows that the

Gentiles were equally concerned with the Jews, in the consequences of Adam's fall; and this section of the letter is decisive proof of the correctness of his arguments from the covenant with Abraham. While on this topic he expatiates on the superabundance of favor, that presents itself in the Divine procedure towards mankind, irrespective of national peculiarity, in a most striking contrast of the consequences of Adam's disobedience, and the obedience of his antitype.

He meets an objection, in the sixth chapter, to the superabundance of this favor, and expatiates on it to the close; and, in the seventh, resumes the nature and design of the law, and by placing himself under it, and showing in himself the legitimate issue of being under it, proves its inefficacy to accomplish that, for which the Jews argued it was designed.

In proving that the believing Jews were not under the law, he carries his arguments so far, as to lay the foundation for Judaizers to object, that he represented the law as a sinful thing. He might say, "Is the law sin, then?" an apparently natural conclusion, from what he had said of its abrogation. This he refutes, and proves it to be "holy, just, and good." Then the Judaizer retorts, "That which was good, then, was made death to thee!" No, says Paul, but the law made sin death to me. This he demonstrates to the close of the chapter; in which he most lucidly represents the wretched condition of a Jew, seeking eternal life by a law, which made his sins deserve death, and which he was unable to obey. The law clearly demonstrated goodness, righteousness, and virtue, but imparted no power to those under it, by which they could conform to it.

Thus he is led, in the eighth chapter, to exhibit the privileges of the believing Jews and Gentiles, as delivered from the law. In expatiating on the privileges and honors of these under the New Covenant, he represents them as the adopted sons of God, as joint heirs with Christ. He also shows, that while they continued in the faith, and "jointly suffered" with the Messiah, they were considered as the people of God, the called, elected, justified, and glori fied ones; and that no distress or power in the universe could separate such joint sufferers from the love of God. On this point he is most sublime. But in representing the Gentile believers as the called according to God's purpose -as the elected, justified, and glorified members of his kingdom, he wounds the pride of the infidel and Judaizing Israelites, whose were the adoption, the glory of being God's people, the covenants, the law, the worship of God, the promises, the fathers, the Messiah! He invades their prerogative. This leads him to discuss their right, to be always exclusively considered the chosen people of God. He examines their arguments, points out their mistakes, and repels their objections, with great ability, tenderness, affection, and zeal, to the close of the eleventh chapter.

In the ninth chapter he meets three objections to his leading argument:1st. That on the hypothesis of God's choosing the Gentile nations, in calling them to be his people, his "promises to Israel (that is, to the nation) had fallen." This he refutes by showing who are Israel, in the sense of the promises.

2d. That, in choosing Jacob, and excluding Esau from the honor of being the progenitor of the nation, (as Paul represented it,) and in now excluding Israel and choosing the Gentiles, there appeared to be injustice with God. Paul, from the lips of Moses, their own lawgiver, demonstrates that there was no injustice in the procedure; that his humbling the Egyptians and exalting Israel, was an act of justice as respected the Egyptians, and of merciful good will as respected Israel; and that in so doing he advanced the knowledge of his character, and exhibited his glory through all the carth.

3d. That, from the principles which Paul exhibited as the basis of this procedure, the question might be put, "Why does he find fault, for who has resisted his will?" The Apostle, from the just and acknowledged principle of

human action, shows the wickedness of such a question; that God had carried, with much long suffering, the Jews, long since ripe for destruction, for the purpose of making their example, or his procedure to them, of benefit to the whole human race, and of rendering conspicuous his mercy to such of the nation as believed in the Messiah, as also to the Gentiles. And all this he proves to have been foretold by their own prophets.

In the tenth chapter he again exhibits the righteousness of faith, as still accessible to both people, and the fatal ground of mistake, which must consummate the ruin of Israel; and meets other objections growing out of the ancient oracles, which he applies to this case. In the eleventh he answers other objections, such as, "Has God cast off all his people?" "Have they stumbled on purpose, that they might fall for ever?" "Were the natural descendants of Abraham broken off, from being his people, to make room for the Gentiles?" After removing every objection to the calling of the Gentiles to be God's people, "through the righteousness of faith," whether drawn from any thing in the past election, calling, or treatment of the Jews; from the promises made to their fathers, from their own prophets, or from the moral character of the God of all nations; after triumphantly proving the positions with which he had set out, he concludes this chapter with appropriate admonitions to the Gentile believers, against those errors which had been the ruin of Israel. He corrects some mistakes, into which they might fall, from what he had said concerning the election and rejection of Israel. From this to the close of the letter, he admonishes and exhorts the brethren in Rome, both Jews and Gentiles, to bear with, and receive one another, irrespective of those peculiarities which had formerly been ground of umbrage or alienation; that as Christ had received them both to be his people, they should mutually embrace each other as such, and live devoted to him, who had called them to the high honors and privileges, which they enjoyed.

Such is the scope, design, and argument of this letter. To go farther into an investigation of it, would be to assume the office of a commentator, which is foreign to our purpose. These very general hints and remarks may serve to suggest to the reader, a proper course of reading and examining the apos tolic letters, and to impress his mind with the vast importance of regarding the design of each letter, and to guard against the ruinous course of making detached sentences the theme of doctrinal expositions; and of "classifying texts" under the heads of scholastic theology-a method, the folly and pernicious tendency of which, no language can too strongly express.

PREFATORY HINTS

TO THE OTHER EPISTLES.

THESE hints do not constitute any thing like Prefaces to the Epistles; but, in subordination to the principles suggested in the general preface, may be of some use to the studions reader of this volume.

PAUL'S TWO LETTERS TO TIIE CORINTHIANS.

1. IN Acts xviii. we have a history of the conversion of the Corinthians, and Paul's residence among them.

2. It appears from this history, and from the first letter, that the congregation in Corinth was composed of Jews and Gentiles, and that the greater number were Gentiles.

3. From the Epistle itself it may be learned, as well as from extrinsic sources of information, that the Corinthians paid great respect to the wisdom

of the philosophers, and to the eloquence of their rhetoricians, and that, in their morals, they were a very dissolute and licentious people. Such was the common reputation of the Corinthians before their calling.

4. It is also evident, that there were schisms in that congregation, occasioned by one or more factious persons of Sadducean principles, and admirers of Pagan philosophy, who attempted to rival the Apostle, in the affection and veneration of the members of this congregation.

5. That these factious leaders had succeeded in part; yet still there remained a number unmoved from their attachment to the Apostle, and confidence in him.

6. That a letter had been written by these to the Apostle, acquainting him with their situation, and soliciting information from him on certain topics.

From these circumstances of this congregation, and from the exhortations of the Apostle, it is very apparent, that his chief design in writing the first letter, was to support his own authority, dignity, and reputation; to vindicate himself from the aspersions and calumnies of the factious; and to diminish the credit and influence of those aspiring demagogues and leaders, by exhibiting their errors and miscarriages; and thus to withdraw from them the respect and admiration of the party they had formed. To these topics he confines himself to the end of the sixth chapter; and, occasionally, when discussing other topics, he aims a blow at the factionists, to the close of the letter.

In managing this controversy he is very dexterous. He shows all that philosophy and rhetoric could achieve, from a fair statement of what they had achieved; and proves, beyond all doubt, that without a verbal revelation from God, the philosopher and rhetorician must have continued in the dark, with regard to the knowledge of God. He takes their own reproachful terms uttered against him, his mission, and doctrine, and glories in them; in what they called the foolishness of proclaiming life through a crucified person. In this way he draws off the affection of the people, who had renounced Paganism, from those leaders who extolled themselves, by exhibiting their attainments in the philosophy of the Greeks.

He then adverts to the disorders in this congregation, which he imputes to these leaders, and shows that the immoralities in members of this community were, in a certain way, chargeable to these factious persons; and proves, beyond all doubt, that a divided people are generally a corrupt people; or, at least, that vicious practices are either the result or concomitants of schisms and factions.

The principal items in the subsequent part of the first letter are so easily distinguished, and so different from each other, that, in the paragraphs in which they are presented in this version, they are marked with sufficient plainness. He treats, successively, on the incompatibility of lawsuits amongst Christians; on married and single life; on eating of meats offered to idols; on his call, mission, right, and authority as an Apostle. He lays before them the fate of the fathers of the nation, who, while they professed subordination to, and were participants of, the ordinances of that worship, were not upright in heart before God; but, in fact, rebels against his authority. He next censures their departure from the meaning and design of one of the Christian institutes, viz. the Lord's Supper; treats of spiritual gifts; disproves the Sadducean hypothesis, and removes objections adduced against the resurrection of the dead; and concludes with directions for collections for the poor saints in Jerusalem, with exhortations and salutations.

Having tested his power in Corinth by the first letter, and hearing of its success from Titus, he takes courage, writes a second letter, speaks more boldly of himself, and deals more severely and sharply with his opponents. In this he aims at the extermination of the faction, which he had attacked and weakened in his first letter. He makes good all his claims to the respect, veneration, and submission of the Corinthians; strips his antagonists of every

pretext; and, by the most pathetic recital of his own history, and exhortations to unity and peace, closes his communications to this large and eminent congrogation.

GALATIANS.

THE design of this letter is pretty similar to that of the epistle to the Romans; but directed more to a certain class of Judaizers, who aimed at bringing the congregations in Galatia under the law. It is not so comprehensive as the letter to the Romans; but much fuller on one or two topics engrossed in that epistle. Having been the founder of these congregations in Galatia, he adopts a style quite different from that used in the epistle to the Romans, and speaks more in the style of a teacher to his own pupils. The gifts which the Holy Spirit conferred by his hands, the covenant with Abraham, the law at Sinai, the promise of Canaan, are the principal topics from which the Apostle Paul argues in this letter.

EPHESIANS.

1. THE account of the conversion and gathering of this congregation is recorded Acts 19th and 20th chapters.

2. Paul was a prisoner in Rome when he wrote this letter, and those to the Colossians and Philippians. He was imprisoned because of the truths he taught concerning the calling of the Gentiles, the abrogation of the Jewish constitution and law, or the development of that secret which was, in an especial manner, entrusted to him, as the Apostle to the Gentiles; which is summarily comprehended in one sentence, viz. Christ to the Gentiles, or proclaimed among them, THE HOPE OF GLORY.

3. In this letter he rather declares this grand secret, than attempts the proof of it; and, in thanksgivings and prayers to God, extols the wisdom and goodness exhibited in this procedure.

He is very sublime in his thanksgivings to God for his goodness to the Gentiles, from the fact, that he had before the law, (yea, before the formation of the world,) determined to bless them under the reign of his Son, to call them to the honor of being his people, to give them the privilege of adoption, and to purify them for an inheritance in that world, of which Canaan was but a type. He declares that God's original design and plan, was not only to magnify his benevolence and favor, but also to reduce every thing in heaven and earth under one head-viz. Jesus his Son. The proofs of the eternal purpose of calling the Gentiles, the Apostle lays before them in the statement of facts

1. That the good tidings of salvation to the Gentiles, called the gospel of their salvation, had been confirmed by his own sufferings in proclaiming it, and by the miracles which he wrought in attestation of it.

2. That the Gentiles, who believed his message, were sealed by the same Holy Spirit which was promised by the Jewish Prophets; which was to them who did not believe, an evidence of the truth; and in them who believed, a confirmation that the Gentiles were now become the people of God.

3. That the former condition of the Gentile world, contrasted with the state, character, views, and feelings of those who had already believed, was a full proof to them of the riches of that favor, shown to them through the mere good pleasure of God.

4. From which he argues indirectly the abrogation of the Mosaic rites and constitution, and then declares the fact.

5. He then declares the noble design of breaking down the wall of separation to be God's purpose, for making of both people a new, honorable, and happy society. This is the grand topic kept continually in view through this epistle; and from this the Apostle deduces numerous exhortations to the Gentiles and